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TOWARDS AN
EASY, PLAIN, PRACTICAL, AND EXTENSIVE
EXPLICATI O N
OF THB
ASSEMBLY'S SHORTER CATECHISM,
BY THE LATE MR JOHN BROWN,
MINISTER OF THE GOSPEL AT HADDINGTON.
EIGHTH EDITION,
Corrected and Improved by. his Son Mr E BEN. BROWN9
Minister of the Gospel at Inverieithing.
It is a people of no undemanding : therefore he that made them will
not have mercy on them; and he that formed them will shew
them no favour. Isa. xxvii. 1 1,
My people are destroyed for lack of knowledge. Hos. iv. 6*
Train up a child in the way he should go; and when he is old he-
will not depart from it. Pro v. xxii 6V
Grow in grace, and in the knowledge of our Lord Jesus Christ
2PET.iii.lS.
He that teaeheth in a low, childish, and vulgar manner, teacheth best,
Luther.
EDINBURGH*
PRINTED FOR J. OGLE, PARLIAMENT-SQUARE ; M. 0GL2V
©LASGQW; R. OGLE, AND T. HAMILTON, LONDON J;
AND T.JOHNSTON, DUBL1K,
Advertisement to this Edition.
The following Catechism was the first publication
of the venerable Author. It has undergone seven or
eight editions, and has had a wide circulation in
Britain, Ireland, and the United States. It has
been admired for the plain and familiar terms in
which the questions are proposed ; the concise, and
comprehensive manner wherein the answers are
framed ; together with the vast variety of useful
matter, for informing the judgment and regulating
the practice.
G. Caw, Printer.
PREFACE,
■i.i ■. i '
JL O manifest the importance, fulness, and order of that
system of divinity laid down in the Assembly's Shor-
ter 'Vatechism, it is observab'", that it contains,
I. The Great END of all Religion, Quest. 1.
II. The unerring STANDARD of it, Quest. 2.
III. The SUM and principal PARTS of it4 Q. 3.
which are three, (1.) The Doctrinal part, Q. 4. 38.
(2.) The Practical part, 39,-81. (3.) The Ap-
plication of both conjunctly ,_ 82, — 107.
First, The DOCTRINAL part, which describes
what we are to believe concerning God and man.
1st) Concerning GOD; wherein view, — (1.) The
perfections of his nature, 4, 5. — (2.) The persons
in his essence, 6 — (3.) The purposes of his will,
7. — (4.) The productions of his power, 8 in
£1.] The work of creation, 9. [2.] The work of
providence, 11.
2d, Concerning MAN; in (1.) His state of in-
nocency ; which consisted in his [1.] Likeness to
God, 10. £2.] Covenant alliance with God, 12.—
(2.) His fallen state, in [1.] Its sinful cause, 13.;
where we have the nature of sin in general, 14* and the
particular sin by which man fell, 15. [2. J Its extent
over all mankind by that sin, 16. [3.] Its fearful ingre-
dients, 17. of sinfulness, 18. and misery, 19.— ~;
(3.) His state of salvation ; in which is represented>
[1. J Its causes and means, the electing and covenanting
love of God the Father, 20. — the redeeming GRACE of
th€ Son, manifested in his incarnation, 21, 22. offices
of prophet, priest, and king, 23, to 26. and states of
humiliation and exaltation, 27, 28.j-*-and the afi/il/wg
IV PREFACE.
WORK of the Holy Ghost, 29, 30. [2.] The blessings
thereof; as union to Christ in effectual calling, JO, 31.
JUSTIFICATION, ADOPTION, S AN CTIFlCATlON, and
their attendant comforts, 32, to 36. ; an happy death,
37. ; and complete and everlating glory, 38.
Second, The PRACTICAL part; which repre-
sents OUr DUTY is (1. j Its NATURE, 39. (2.) ItS RULE,.
40,41. (3.) its substance, 4-2 — (4.) The reasons
of and obligations to it, 43. 44. — (5.) its particular
parts and branches, viz. — [i] duty to God;
with respect to the nature and object of worship,
command 1st, Q^. 45. — 48. the ordinances of worship,
command 2d, Q 49, — 52.; manner of worship, com-
mand Sd, Q. 5l<, — 56.; and times of worship, eonv
mand 4/^,0^57, — 62 — [2. J duty to man ; respecting
our own and our neighbour's relations, command 5th,
0^63,-66 ; liee, command 6th, Q. 67, 68. 69.;
Chastity command 7th, t^. 70, 71, 72. ; civil pro-
perty, command 8th, Q. 73, 74, 75. ; reputation,
command 9th, Q. 76, 77, 78. ; contentment and
charitableness, command 10th, Q. 79, SO, 81.
Third, The APPLICATION ; serving (1.) For
Condition of our weakness, and of the number, aggrava-
tions and desert of our sins, (^. 82, 83, 84. (2.) For di-
rection, how to receive and improve the redemption
prepared for us in Christ, Q. 85. ; by faith, Q. 86.;
by repentance unto life,, £). 87.; by a diligent use
of God's instituted means of salvation, 88. ; especially,
[I.] His word, Q. 89, 90. [2.] Sacraments; whose
iffi acy, nature, number, and different forms of baptism,
and Lord's supper, and the proper subjects of which3
are represented, Q. 91, — 97. | 3.] Prayer , the nature,
and rule of which, particularly the Lord's prayer in its
preface, petitions, relative to God's gl^ry and our happi-
ness, and its conclusion, are explained, Q. 98) — 107,
AN
ADDRESS
TO THE
YOUNG READERS of this CATECHISM.
iVXY dear young Ones, for whom my heart's desire, and
prayer to God is, that ye may be saved ; Let me be-
seech you, while you read this, and especially while you
read your Bible, or hear the precious truths contained in it
preached to you, to " hearken and hear for the time," for
the eternity " to come." Now, now, in the most proper
season of it, " get wisdom as the principal thing $■**'■ and
" with all your getting, get understanding" of the import-
ant, the infinitely important, concerns of your salvation.
What ! " know ye not your own selves ?"— For the
Lord's sake, seriously think what souls ye have 5 — immor-
tal souls; — souls, one of which is iriconceivably more worth
than ten thousand worlds ; — souls which are capable of en-
joying an infinite God as their everlasting all in all ;—
souls, which shall,— which must ere long, enter into an e-
ternal state of inconceivable misery or happiness.— —Alas !
my young Friends, — must souls, formed by God himself j
— souls, endowed with an understanding and will ; — souls
formed to live for ever \ — souls formed for the everlasting
and immediate service and enjoyment of God j must soulss
which, by the mercy, of God, have been solemnly devoted
to him in baptismal and other covenant engagements ;—
souls, upon which parents, masters, and ministers, have be-
stowed so many prayers, instructions, and exhortations ;— -
souls, upon which God himself hath bestowed such instruc-
tion, warning, terrible alarms, and engaging allurements,
andsuch striving of his Spirit, — be lost, — for ever lost, —
for ever damned, by you who possess them, in order toob=
X b
VL AN ADDRESS TO THE
tain some trilling, some carnal, some filthy, some 'pernici-
ous gratification, that perhaps a beast would contemn ?
O think, as before God, what state you are in, while ye
remain careless and unconverted, — being " without Christ,'"
and " strangers to the covenant of promise," ye are alto-
gether " guilty before God, — alienated from the life of
God," and enemies to him j — cursed and condemned by
God, because ye have not believed in his only begotten
Son, — having no holiness, M no hope," and " without God
in the world." — Being'* children ©f the devil," your heart
is " filled with all unrighteousness, pride, debate, deceit,
malignity," hatred of God — is full of all ignorance, unbe-
lief, " subtlety and mischief." It is " deceitful, above all
things, and desperately wicked." Its " carnal mind is en-
mity against God," and " is not subject to his law, neither
indeed can be." It is infected with every defiling, every
ruinous, every damning plague j replenished wiih every
sinful lust, in the reigning power of it, and inhabited by
legions of devils, ready to tempt you to every thing wick-
ed.- Out of it, as, permitted by God, have, in all the
past hours of your life, " proceeded evil thoughts, murders,
adulteries, fornications, thefts, false witness, idolatries,
blasphemies." Ye have lived " after the course of this
wrorld, according to the prince of the power of the air, who
worketh in" you as " children of disobedience." Ye have
hitherto " been foolish and disobedient, deceived, serving
divers lusts and pleasures j living in malice and envy,
hateful and hating one another •," — speaking and doing
M evil things as ye could. " And ah ! what innumerable,
what dreadful curses of Almighty God, are inseparably an-
nexed to all your sinful dispositions, thoughts, words, and
actions ! Alas ! how those render all things, Christ and his
gospel not excepted, the " savour of death unto death" un-
to you ! — 'Dreadful thought ! Eternal destruction is ready
at your side. " God is angry with you every day ;" his
" wrath abideth" on you ; his " sword is drawn" and his
M bow bent," and his " arrows set" to destroy you. — A
sound of your approaching damnation roars aloud, had you
ea' to hear it, in every threatening of his word. Even
while you hear rhU sentence, hell stands open to receive
you, and devils stand ready to dra^ you into everlasting
fire. Why then are you not afraid to think another care-
YOUNG READERS OF THIS CATECHISM. Vll
less thought ? Why not afraid to shut your eyes, even in
necessary sleep, lest you should open them in hell !
My dear children, O think, with grief, with shame, with
trembling think, with persevering and deep concern, think
how criminal and heinous before the Lord, are the sins of
your youth, which ye look upon as mere trifles, as mere
gaiety and sport. They are the accursed product of your
inward, your original, and increased ignorance, pride, de-
ceit, folly, filthiness, and enmity against God.— They are
a most treacherous rebellion against his law, which is " ho-
ly, just, and good." — They are committed against his au-
thority over you, and against all his warnings, counsels,
promises, threatenings, mercies, and judgments. They
are ungratefully committed against all his peculiar favours
in preserving and providing for you, while you could not
help yourselves. — Theyare committed against all his pecu-
liar calls, invitations, promises, and encouragements, to
young ones. — They are a most base prostitution or the ex-
cellent talents, amrableness, and vigour, with which he hath
endowed you, in your youth. — They are a most perverse
abu^e of that peculiarly precious season of life, in which
you ought to prepare for future usefulness and happiness.
— They mightily increase and strengthen theoriginal habits
of corruption in you, and form in you many base acquired
habits ofvanity and lust. — They fearfully pervert the use of
your tender affections, in opposition to God and his ways.
— They are committed upon small and trilling temptations.
i — They strongly entice others around you to sin, or har-
den them in it. — They fling reproach upon God, your Ma-
ker, Preserver, and Saviour, as if he, his promises, laws,
mercies, and judgments, were unworthy of your early re-
gard, and did encourage you in sin. — They defame your
parents, masters, and ministers, as if they had agreed to
train you up for the devil. — They draw down reproach on
yourselves, which ye must bear, either in deep convictions,,
or in everlasting punishments. — They deprive you of the
most pleasant and profitable fellowship with God. — They
forfeit for you the precious promises of long life and prospe-
rity.—They expose you to fearful judgments in this life,
and to the " damnation of heir'' in the next.— Are these
light matters ? will you reckon them such in the agonies of
death, at the tribunal of Christ, or amidst the flames of hell ?
Vlll AN ADDRESS TO THE
Alas ! why do ye, by your unconcern, your folly, your
wickedness, take such pains, such early pains, to fit your-
selves to be fuel for that " everlasting fire prepared for the
devil and his angels!" If God grant you repentance, — how
will it sting you, to recollect what earnest offers, what emi-
nent opportunities of receiving his grace, ye have contem-
ned, neglected, and abused ; — what infinite kindness, con-
descension, and love, ye have trampled under your feet j —
what fellowship with Christ, and his Father, and blessed
Spirit, ye have despised and refused j — what ravishing
views of his glory, and of all the perfections of God in him,
as manifested, and to be for ever manifested in your eter-
nal salvation *, what delightful tasting of his goodness \ —
and what enriching reception of his fulness, — you have re-
jected, for the sake of the meanest or the filthiest pleasure
or profit on earth, — which will entail grief and shame on
you, while you live, and draw multitudes, all around you,
;o hell before, and after ycur death ! — If, provoked with
your perseverance in folly and guilt, God give you up to
your own heart's lusts, — alas! how your wickedness will
rob him and his Christ of his property in our land and na-
tion, and consign yourselves, your companions, and poste-
rity, nay, even the church and nation, the whole manage-
ment of which will quickly be in the hands of the rising
generation, — -for who knows how long, — into the power
of the devil, and the hand of an angry God!
My dear young ones, " know ye the God of your Fa-
thers :'' — the God who preserved, who guided, who bless-
ed, who saved many of your fathers ; — the God to whom
your fathers dedicated you, and whom they have recom-
mended to you •, — the God who, in your fathers, took you
into covenant with himself ', — the God, " whom to know
is life eternal," and " this life is in his Son." — We tell you,
our posterity, that *' this God is our God for ever," and
he " will be our guide even unto death." — We never found
him a barren wilderness, nor a land of drought. — We have
found infinitely more satisfaction in this God, as our God,
given by himself to us, in his word, than could balance all
the pleasure, all the wealth, all the honour often thousand
world?. — These words, thy God and MY God, have been
*' found" by us, and we have " eaten them," and they
have been to us the " joy and rejoicing of our heart."
There is none like the God of Jeshurun, who pardoneth
YOUNG READERS" OF TKIS CATECHISM, IX
iniquity, transgression, and sin. and who " deiighteth in
mercy." O how our hearts are ravished, when we think,
how " this God," this " fountain of iiving waters," shall
be our eternal ALL IN ALL, the strength of our heart and
portion forever. If even on this sinful, this wretched earth,
wisdom's ways be such ways of pleasantness, what must it
be for ever toemer to the joy of our Lord ! <4 We shall be
like him, for we shall see him a* he is. O come, taste, and
see that" our -*' God is "good," and that they who trus. in
him are blessed. " O consider the Apostle, and high Priest
of our profession, Christ Jesus," Come, behold our Surety,
our Saviou;j-our Husband, whom our soul loveth, our
King, " meek and lowly," bringing salvation. Behold our
God-man, " white and ruddy, the chief among ten thou-
sand y fair, yea pleasant, — most sweet," and " altogether
lovely." Ibis is our Beloved, our Friend, our Mediator,
our God, O ye " sons and daughters of Jerusalem." —
Looking off all the vanities of creation^ consider him in his
unparalleled person, the only begotten Son of ^od in our
nature; — in his saving offices, — his endearing relations,—
his incomparable excellencies, services, sufferings, and glo-
ries } — his unbounded fulness of grace and truth, and every
good thing proper to be bestowed on us in time and eter-
nity, and then tell us what ye think of our Christ.
Alas ! my dear boys and girls, Do you believe that
there is a God, who made you,- — who gave you a law^ for
your heart and life, — and who will quickly call you to an
account of every thought, word, and deed, — and never
think of, never tremble at the view of your appearance be-
fore his tribunal, or of your lying for ever under his infinite
wrath ! — Have ye not seen, tasted, and felt, " that God
is good ?" Have ye not beard, have ye not known, what
he hath done for the eternal salvation of sinful men ? and
will ye render him contempt and hatred for all his bounty
and love !— Have you a natural principle of regard to your
own preservation. and Avelfare ; — and yet will ye counteract
it, by a malicious and obstinate refusal of our infinitely
lovely Lord Jesus, andall his everlasting righteousness, mer-
cy, and grace? — Hath Gcd implanted in your breast a ten-
der compassion towards the very beasts that perish; and yet
will you be inhumanly cruel, as to break the hearts of
your godly parentSj masters, ministers, or neighbours *,-i~
b3
X AN ADDRESS TO THE
and, if possible, break the heart of our infinitely gracious
Redeemer, and his Father and blessed Spirit, by youi cru-
cifying him afresh, trampling his covenant and blood under
your feet, and murdering your own soul? — Alas ! will you
employ your vigorous minds in thinking on, and learning
every thing but Jesus Christ, and what relates to him ?—
Will you readily believe every thing, but the excellent, the
gracious words of a *' God who cannot lie j" — his " faith-
ful saying, worthy of all acceptation," that *' Jesus Ciirist
came into the world to save sinners," even " the chiet \ —
his record," that in his Son, there is eternal life prepared
for, and given to you ? — Will you earnestly desire every
thing but Jesus, the " pearl of great price," the '* un-
speakable gift" of God, and his great and everlasting salva-
tion ? — Will you comply with every thing, but the offers
of the glorious gospel, and covenant of grace, " well or-
dered in allthingsand sure?" — Will you thankfully receive
every thing but God himself", — but the true bread of life,
which the Lord your God giveth you from heaven? — Why
fond of every form of comliness, but that of gracious con-
formity to God? — Why fond of every pleasure, every joy,
but that of rejoicing in God, through our Lord Jesus
Chri-t. which is '* joy unspeakable and full of g]oy ?"
Suffer me to expostulate a little with you on God's be-
half,— and on your own soul's behalf. Why, in your pe-
culiar day of grace, do you indulge such ignorance of Jeho-
vah and his law, — of Jesus and his salvation, — and of their
nece^si:y and usefulness for ycu ? — Why indulge such con-
tempt and unbelief of the gospel of the grace of God ? —
Why encourage and promote such filthiness, and desperate
hardness of heart ? — Why cherish such superlative attach-
ment to " loss and dun^," — to the perishing pleasures and
profits of sin and seme? — Why cultivate such malice and
enmity against Jesus Christ, and his Father and blessed Spi-
rit, a> to " :nake light of," and " neglect" his infinitely
precious, necessary, and M great salvation ?" Oh i that
you but felt " the word of God quick and powerful, sharp-
er than a two-edged sword, piercing even to the dividing a-
sunder of vour soul and spirit," joints and marrow, as M a
discemer of the thought and intents of your heart !"—
Oh ! that ye but knew the infinite sinfulness which is in,
and on you ai id the infinite and everlasting misery which
awaits you! — Oh! that you would believe God's peremp-
YOUNG READERS OF JTHIS CATECHISM. XI
tory and infallible declarations of the absolute necessity of
his supernatural change of your state and nature, that
" Except ye be converted," and '' become as Utile chil-
dren," ye " shall not enter into the kingdom of heaven i
Except a man be born again," he "' cannot see the king-
dom of God. — Except a man be born of the Spirit," he
" cannot enter into the kingdom of God." — If '■* any man
be in Christ Jesus, he is a new creature : all old things are
passed away," and " all things are become new. — In
Christ Jesus neither circumcision nor uncircumcision avail-
eth any thing, but a new creature." Without holiness,
" no man shall see the Lord." — We must be " begotten
again11 by God, " to a lively hope, by the resurrection of
Christ from the dead j — born again of incorruptible seed,
by the word of God." — and putting off the " old man,"
with his deceitful lusts, and putting on the " new man,"
which, after God, is created in " knowledge, righteous-
ness," and " true holiness,11 ye must as " new born babes,
desire the sincere milk of the word, that ye may grow
thereby:" — For, "if any man have not the Spirit of
Christ, he is none of his.11 O that ye knew in this your
days of youth, while your faculties are fresh and vigorous,
— while your affections are tender and lively, — while your
lusts are less powerful, your hearts less hardened, and your
worldly cares less embarrassing, — that fellowship with the
Father, in his redeeming love, which ye so unthankfully
neglect ; — with the Son in his blood and grace, which ye
so wickedly despise ; — and with the Holy Ghost, in his
influences, which ye so madly resist ?> Q that ye but
knew the " riches of the glory of the gospel, which is
Christ in you the hope of glory !" — that ye but appre-
hended, with all saints, 4' what is the breadth," and
" length," and ■" depth," and " height," and knew the
power and the " love of Christ, which passeth knowledge,
that ye might be filled with all the fulness of God."
O think ! with astonishment think, what kind of pre-
parations Gcd hath made for your everlasting salvation ;—
how he " so loved the world, that he gave his only begot-
ten Son, that whosoever beiieveth on him shall not persh,
but have everlasting life 1" — how he set him " up from
everlasting," as our Surety, who engaged his heart to ap-
proach to the Lord, and delighted to do his will in ran-
soming and saving us, — how, in his incarnation, he
Xll AN ADDRESS TO THE
brought him into this world, " in the likeness of sinful
iiesh," the " man" his " fello*v," — and our " near kins-
man" and " brother, born for adversity !" — how he
" made" him ki under the law," and exacted from him all
the 1. finite debt of obedience and suffering due from us !
— '* that he might redeem us that were under the law !"
—how " he made him to be sin for us, who knew no sin,
that we. " who knew nothing but sin, might be mnde the
righteousness of God in him !" — how he made him " a
curse for us*," that we men, we Gentiles, might be M bless-
ed in him with all spiritual blessings in heavenly places ! —
how he put him to grief, — to dea'h,- — for us thai we might
live through him, in the joy of the Lord 1 — how he " de-
livered" bin " for our offences," and " raised" him " a-
gain for our ju->tiricat:on ; — Gave him glary" for himself
and unbounded fulness of gifts, " for men, yen, for he
rebellious, that our faith and hope might be in God !" —
and how he hath made, and in the gospel, and its influence,
maketh him to us, " wisdom," and " righteousness," and
11 sanctifica'ion," and " redemption!"- And, O think,
. — with application think, — with what infinite candour, and
compassionate earnestness, Jehovah, Father, Son, and Holy
Ghost, by all his words, declarations, invitations, com-
mands, promises, and threatenings •> — by all his works, as
therewith connected ; — -by all his mercies and judgments ,
—by all his ordinances and ministers ; — by all your needs
in time and eternity ; — by all your desires ; — and by all
your vows and engagements; — calls, beseecheth, intreats,
obtests, and expostulates with you, to receive himself, and
all his fu'l and everlasting salvation, offered to you in the
gospel, " freely, — without money" and " without price 1"
Alas ! my dear young men and ivoraen, why are you so
prone to hunt after, listen to, and comply with every temp-
tation of Satan, your destroyer ; — every enticement of your
vain companion^ ; — every suggestion of your foolish and
wicked heart, — to vour temporal and eternal ruin : — and
yet so deaf, so averse to, and obstinate against the most ear-
nest entreaties of the great God vour Saviour ? — Do they
love von more •, or have they, or will they, or can they do
more, for your everlasting welfare, than he ?— Why by
your readv compliance with evpry thing ruinous — and by
your obstinate resistance of aU.attempts to promote your
YOUNG READERS OF THIS CATECHISM. Xlll
true holiness and happiness, — do you labour to pull down
everlasting destruction upon your own heads ?• — Why thus
labour to extract your most dreadful ruin from all the per-
fections of a gracious God ; — from all the persons of the
Godhead ', — from all his purposes, covenants, words, and
works 5 — and from all persons, and their actions, with whom
you are connected, or do converse ?
Nay, my beloved children, whom I wish for my "joy
and crown in the day of the Lord."— -When so much of
the best of your time is already spent in vanity and wrath ;
— when death, judgment, and eternity hasten to meet you ',
—when your judgment now of a long time " lingereth not,"
your " damnation slumbereth not *," — why should you delay
your deepest concern, about your eternal salvation, one mo-
ment more ?-— Why defer coming to an infinitely gracious
Redeemer, — to the " Lord God merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping
mercy for thousands, and forgiving iniquity, transgression,
and sin ?"-— Why delay, when called " from darkness" to
God's" marvellous light j "—called to receive "redemption
through" Jesus's " blood j" — to " receive out of his fulness
and grace for grace \ — called to the fellowship of God's
Son •," — called to be " heirs of God, and joint heirs with
Christ ?" — Why lose another year, another month, another
hour, another moment, without the enjoyment, the infi-
nitely sweet enjoyment of God in Christ, as your Father,
Husband, Friend, and Portion ? Why hide yourselves " a«
mong the stuff" of vain or earthly cares, when a " king-
dom which cannot be moved," is offered unto you ? — Why,
to render your eternal damnation more certain, and more
dreadful, and your way of escape more difficult, — should
you remain among devils, and carnal companions, and filthy
lusts, when Jesus is lifting up his voice, and crying, " Who-
soever will let him come unto me: Come unto me all ye that
labour, and are heavy laden, and I will give you rest. Him
that cometh unto me, I will in nowise cast out. — Arise, my
love, my" polluted " one, and come away. Come with
me from Lebanon, with me from Lebanon. — Come ye to
the waters; yea, come, buy wine and milk, without money
and without price. Incline your ear, and come unto me 5
hear, and your soul shall live j and I will make an everlast-
ing covenant with you, even the sure mercies of David.
XIV AN ADDRESS, SfC.
Eat ye that which is good, and let your soul delight itself
in fatness. Behold I stand at the door" of thine heart and
" knock: Open to me, my sister, my love, my" defiled •, " for
my head is filled with the dew, and my locks with the drops
of the night." When you hasten from storms, from trou-
ble, from outward danger, why not make haste to Jesus,
the refuge, the hope, set before you ? — When he saith,
" To-day, if ye will hear my voice, harden not your hearts ',
Now is the accepted time j" NOW " is the day of salva-
tion j" why should you say, Tomorrow ? " When he
waits to be gracious, and exalteth himself to shew mercy,"
—why tire out his patience till he " shut up all his tender
mercies in his wrath ?" " Is it a small thing for you to
weary men," — weary parents, and ministers ? " But will
ye weary my God also ?"
Lord Jesus, make haste to convince, to convert, to save,
the rising generation in Britain. They perish,'— they pe-
rish ! O Redeemer, make no tarrying. Now be an accep-
ted time; Now be a day of salvation, Save NOW,, O
Lord j we beseech thee, send NOW prosperity.
CONTENTS,
Page
THE Preface, iii
An address to the young readers, ... v
Of man '«r chief end ', . . . 1
Of the scriptures , . ..... 5
Of God's nature and attributes, '. . .17
Of God's unity, . . . . . .31
Of the Trinity, . . . . S3
Of God's decrees, . . * . . 38
Of the creation of all things, . . 42
Of man's creation, . . . 45
Of God's providence, . .48
Of 'the covenant of works , .... 52
Of Adam's fall, .... . 57
Of sin in general, . . . . . 59
Of Adam's first sin, . . . . . 61
Of our fall in Adam, .' . . . . 68
Of man's fallen state, . . . . . 64
Of man's sinfulness, - .... 65
Of man's misery, . . . . . 73
Of the covenant of grace, . ... 73
Of Chris? s person and incarnation, . . 90
Of Chris? s offices, . . . 100
Of Christ as a prophet, . . . . 103
Of Christ's priesthood, . . . 106
Of Christ's kingly office, . . . 115
Of Christ's humiliation, . . . . 120
Of Christ's exaltation, . . . 126
Of redemption applied, . . • . 135
Of union to Christ? . . . . . 137
Of effectual calling, . . . . . 140
Of saints privileges, • . . • .152
Of justification, .' . . . . . 153
Of adoption, . . • 159
Of sanctification, . • • . 163
Oj assurance, peace \ Sac. . . .168
Of benefits at death, ..... 174
— — at resurrection. .... 177
CONTENTS.
Page
Of man'* s duty, . . . . 183
Of God's taw, .... 184
Of the sum of God's law, . . . 194
Of the preface to it, . . . 196
Of the first command, . . . 198
Of the second command, . . . 210
Of the third command, . . . 223
Of the fourth command, . . . . 230
Of ihe fifth command, . . . . 239
Of the sixth command, • . 248
Of the seventh command, .... 254
Of the eighth command, . . . . 258
Of the ninth command, • • . 270
Of the tenth command, .... 279
Of breaking God's law, • . . . 285
Of sin's heinousness, . . . • • 287
Of the means of salvation, • . . 293
Of faith in Jesus Christ, .... 295
Of repentance unto life, • . . 300
Of the outward means, &c. . , . 307
Of the use of God's word, • . « 310
Of reading and hearing it, • • . 312
Of a sacrament ', . . . » • 316
Of the sacraments of the New Testament, . 320
Of baptism, 321
Of the subjects of baptism, .... 325
Of the Lord's supper, . . . • 328
Of worthy communicating, . . • • 336
Of prayer, . ..... 343
Of direction in prayer, . • . 350
Of the preface to the Lord's prayer, . . 353
Of the first petition, .... 355
Of the second petition, .... 356
Of the third petition, ..... 358
Of the fourth petition, .... 359
Of the fifth petition, 361
Of the sixth petition , 362
Of the conclusion of the Lord's prayer, . 366
AN
ESSAY, &c.
Quest. I. . J/f/rHATis the chief end of man?
Answ. Man's chief end is, to
glorify God, and to enjoy him for ever.
("). What do you mean by that end which all men pro-
pose in their actions ? A, That which they
seek to obtain in and by their actions.
Q. What ought man to make his chief or highest end \
A. The glorifying and enjoying of God, Rom. xi. 36.
("X Why ought man to make the glory of God his chief
end? A. Because it was God's chief end in making,
preserving, and redeeming man, .Prow xvi. 4.
Q. May man have no other end in any of his actions >
A. Yes 5 but it must be a subordinate end, which tends
to obtain the chief end, 1 Cor. x. 31.
Q. What may be some of men's subordinate ends ?
A. To provide food and raiment, and procure health,
peace, liberty, and safety to themselves or others.
{"). Of how many parts doth man's chief end consist ?
A. Two ; his chief duty, which is to glorify God : and
his chief happiness, which is to efijoyGod.
Qj How is the glory of God usually distinguished ?
A. Into his essential and declarative glory.
Q. What is the essential glory of God ?
A. That which he is and hath in himself, Exod. iii. 14.
Q. What is God's declarative glory ? A. The shew-
ing forth of his glory in and by his creatures, Isa. v, 16.
Q. Can we add any thing to that glory which God hath
in himself? A. No 5 for it is infinite, Job xi. 7.
Q_. How then do creatures glorify God ?
A. By shewing forth or declaring that he is glorious.
Q_. How do beasts and lifeless creatures glorify God ?
A, God shews forth his glory in and by them*
Q. How do devils and wicked men glorify God ? '
A. Not willingly ; but God over-rules their works,
however sinful, to his own glory, Psalm Ixxvi. 10*.
Q_, How ought angels and men to glorify God ?
t A
2 Of Man's chief End. Quest. 1.
A. By doing all things with a view to shew forth and
declare his glory, Psalm xcvi. 7. and cvii. 8, 15, 21.
Qj With what ought we to glorify God ?
A. With our hearts, lips, and lives. Psalm ciii. 1.
Qj How should we glorify God with our hearts ?
A. By knowing, trusting in, loving, admiring, adoring,
and remembering him, 1 Chron. xxviii. 9« Psal. ciii.
Qj. How should we glorify him with our lips ?
A. By praying to, praising, and commending bin*
Qj. How should we glorify him with our lives ?
A. By doing every thing which he commands out of
love to him, Deut. x. 12. Matth. xxii. 37, 38.
Q. How did Adam in innocency glorify God ?
A. By giving perfect obedience to his law, Eccl. vii, 29-
O. Do men still answer their chief end in glorifying
God ? A. No j all men have sinned, and come
short of the glory of God, Rom. iii. P, — 23.
Q. Hath God then lost his end in making man ?
A. No j he will glorify his justice in damning some
men, and his mercy in saving others, Rom. ix. 22, 23.
Q. Who hath most eminently glorified God ? A. Christ.
Q. Where hath Christ glorified God ?
A. Both on earth and in heaven, Heb. i. 3.
Q. How did Christ glorify God on earth ?
A. By obeying his law, and suffering his wrath, in the
room of elect sinners, John xvii. 4. Matt. xx. 28.
Q. How doth Christ glorify God in heaven ?
A. By pleading for his elect, and sending his Spirit to
apply his purchased redemption to them, John xiv. 16, 17.
Q. When doth a sinner begin to glorify God aright ?
A. When he first believeth in Christ, 1 John v. 10.
Q. How doth faith or believing glorify God r
A. It credits his word, unites us to Christ, and so makes
us fiuitful in good works, Rom. iv. 20. John >:v. 5.
Q. What is a good work ? A. A work com-
manded by God's law, performed in his strength, from
love to, and with a vie?- of glorifying him.
Qj Doth faith make us glorify God in all our works
A. Yes ; 1 Cor. x. 31. Psal. cxv. 1, 1. Rom. xiv. 8.
Q. How doth faith make us glorify God in our natural
actions as eating or drinking, ? &c. A. By making
us seek and receive a covenant-ri^ht. to, and thank God for
Quest. 1. 0/ Man's chief End. 3
our food and raiment ; and use them to fit our bodies for
the service of God, Rom. viii, 32\ Deut. viii. 10.
Q. How doth faith make us glorify God in our civil
business ? A. By making us diligent in our trades
and callings, from a regard to God's commands j and caus-
ing us use the gains of them to his glory, Isa. xxiii. 18.
Q. How doth faith make us glorify God in religious
services ? A. It makes us perform them in the
strength of Christ's Spirit, and look for acceptance of
them only through his merit and intercession, 1 Pet. ii. 5.
O. What should we aim at next to the glorifying of
God ? A. The enjoying of him, Psalm xliii. 4.
p. What is meant by the enjoying of God ?
A. The receiving, living on, and rejoicing in him as
our portion, Psalm xvi. 5, 6. Isa. lx. 19, 20!.
£h Why should we seek to enjoy God I
A. Because he only is a suitable and sufficient portion for
our souls, Hab. Hi. 17, 18. Psal. cxlii. 4, 5. Ixxiii. 25,26.
Q. Why cannot the riches, honours, and pleasures of
this world, be a satisfying portion to our souls ?
A. Because they are vain and empty, unsuited to the
spiritual nature, and disproportionate to the boundless de-
sires of our immortal souls, Mat. xvi. 26. Psal. Ixxiii. 25.
£h How did Adam in innocency enjoy God ?
A. By perfect friendship and fellowship, but sin quick-
ly broke up that, Isa. lix. 2. Rom. v. 11. Gen. in.
Qj. What do all men now by nature enjoy instead of God ?
A. Sin, Satan, and the world, 1 John ii. 16.
Q. How do they enjoy these ? A. They have sin as
their pleasure, Satan as their prince and father, and the
world as their portion, Heb. xi. 25. John viii. 44^
Q. Can we enjoy God in our natural estate ?
A. No j for what communion hath light with darkness,
or Christ with Belial ? 2 Cor. vi. 14, 15.
Q. Is there any way to recover the lost enjoyment of
God ? A. Yes, by Christ alone, Acts iv. 12. Eph. ii. 18,
Q. When doth a sinner first begin to enjoy God ?'
A. When he first receives Christ, and rests on him.
Q. In what means and ordinances is God to be enjoyed ?
A. In prayer, reading or hearing God's word, medita-
tion, fasting, receiving the sacraments, &c.
p. Do the saints often enjoy God in these ordinances^
A 2-
4 Of Man's chief End. Quest. 1.
A. Yes ; for these are their great delight, and they are
much engaged in them, Psal. xxvii. 4. and lxxxiv. 10.
Q. What satisfaction doth a soul find in the enjoyment
of God ? A. Unspeakably more than in the abun-
dance of til worldly good things, Psal. iv. 6, — 8.
Qj Where and when do the saints enjoy God ?
A. On earth in this life, and in heaven hereafter.
Qj. How is God enjoyed in this life on earth ?
A. By our receiving the influences of his grace, and ha-
ving his love shed abroad in our hearts, 1 John i. 3, 7.
Q. How is God enjoyed in heaven ? A. By our
being ever with him, and receiving that fulness of joy
which is at his right hand, Psalm xvi. 11. and xvii. 15.
Q. Wherein doth the enjoyment of God on earth, and
that in heaven agree ? A. It is the same God who
is enjoyed j and the enjoyment of him here as truly hum-
bles and satisfies the heart, as that in heaven.
Q In what do they differ ?
A. In the manner and measure of enjoyment.
Q. How do they differ in the manner of enjoyment ?
A. Here God often hides himself, and we enjoy him
through means and ordinances as through a glass darkly ;
but in heaven we will enjoy him uninterruptedly and im-
mediately, and see him face to face, 1 Cor. xiii. 12.
Q. How do they differ in the measure of enjoyment ?
A. Here we enjoy God only in part *, but hereafter we
shall enjoy him fully, 1 Cor. xiii. 12. 1 John iii. 2.
Q. Shall the saints in heaven receive into their souls all
the infinite fulness and sweetness that is in God ?
A. No ; but their infinite souls shall be filled with as
much of it as they can hold, Eph. iii. 19. Psalm xvii. 15.
O. What is the sure pledge and earnest of our enjoying
God in heaven ?
A. Our enjoyment of him here, Psalm lxxiii. 24, 26.
Q. Why is the glorifying of God placed before the en-
joyment of him ? A. Because the glory of God is
of more value than our happiness, Isa. xl. 17.
Q. Whether is our glorifying or enjoying of God first
in order ? A. We must first enjoy God in his gra-
cious influences, and then glorify him; and this leads on
to further enjoyment of him, Psalm cxix. 32.
Q Is our delight in the glory or glorious excellencies
Quest. 2. Of the Scriptures. 5
of God as satisfying to us, to to be our chief end or motive
in our actions, religious or moral ? A. No ; but
our shewing foith the honour of these glorious excellencies,
Isa. ii. 11. Psal. xvi. 4. Isa. xliii. 21.
Q. Why may we not make oar own delight in the glory
of God as satisfying to our desires, our chief end and mo-
tive ? A. Because this would be a setting up of our
own happiness above the glory of God.
Q. Who alone may expect to enjoy God in heaven ?
A. Only such as glorify him on earth, Heb. xii. 14.
Q. Why are the glorifying and enjoying of God joined
as one chief end ? A. Because none can obtain or
rightly seek the one without the other, 1 Cor. xv. 58.
Q. How do we most highly glorify God ?
A. By receiving and enjoying him most fully.
Q. What chiefly secures our enjoyment of God ?
A. The concern of the glory of God in it.
Q. How is the glory of God concerned in our enjoy-
ment of him ? A. All his attributes are in Christ
engaged for our enjoyment of him -7 and their glory shines
brightly in fulfilling these engagements, Isa. xxx. 18.
Q. How long shall the saints glorify and enjoy God ?
A. To all eternity : for we shall ever be with the Lord,
1 Thess. iv. 17. Isa. lx. 19, 20.
Q. What are the grounds which secure the eternal en-
joyment of God to believers ? A. The infinite and
eternal love of God ; the extent of his promise 5 and the
infinite merit, and eternal intercession of Christ.
Quest. 2. What rule hath God given to di-
rect us, how ive may glorify and enjoy him ?
Answ. The word of God, which is contained
in the scriptures of the Old and New Testament,
is the only rule to direct us how we may glorify
and enjoy him.
Q. Whence is it that we need a rule to direct us how
to glorify and enjoy God ? A, Because God is our
sovereign, and being infinite, is so much unknown to us,
Q. Who alone could give us a rule for these ends ?
A 3
(5 Of the Scriptures. Quest. 2-
A. God only ; for he only hath sufficient wisdom and
authority to prescribe a sufficient rule, 2 Tim. iii. 16, 17.
Q. What is the rule which God hath given for. man's
direction ? A. The declaration of his own will.
Q. How did God shew this rule to Adam before the
fall ? A. Mostly by the light of nature within him,
and the works of creation and providence without him.
Q. Did he not shew his will wholly to Adam by these
means ? A. No; the time of the Sabbath, and
the prohibition to eat of the tree of knowledge, were made
known to him by immediate revelation, Gen. ii.
Q. How far are the light of nature, and works of crea-
tion and providence, now of use as a rule to men ?
A. They so far make known the perfections of God,
and part of our duty, as renders us inexcusable when we
disobey him, Rom. i. 20. and ii. 14, 15.
Q. Are these things now a sufficient rule to lead us to
happiness ? A. No \ for sin hath made us blind
and foolish in the matters of God, 1 Cor. ii. 14.
Q. If our reason were as extensive as ever Adam's was,
could it now lead us to holiness or happiness ?
A. No -, for sin hath fixed a gulph between God and us,
through which our reason, however extensive, could never
shew us a passage, Isa. xlix. 24.
Q. Hath God given us any rule that can direct sinful
men to holiness and happiness ?
A. Yes j the Bible, or holy scriptures, 2 Pet. i. 19, — 21.
Q. Why is that rule called the Bible or Book ?
A. Because it is far better than all other books.
Q. What makes it so ? A. It is the word of God,
the testament of Christ, and of the greatest use to men.
Q. Why are the scriptures called the word of God.
A. Because they were given by the inspiration of his
Spirit, 2 Pet. i. 21. Heb. i. 1. 2 Tim. iii. 15, 16, 17.
Q. How do you prove the scriptures to be the word of
God ? A. By the stamp of God that is to be seen
upon them •, for none can speak like him, John vi. 63.
Q. What is that stamp of God which is imprinted upon
the scriptures ? A. That majesty, holiness, light,
and efficacy which appear in them, Psal. xix. 7, S, 9.
Q. Wherein doth the majesty of the scriptures appear ?
A. God therein is described, and speaks, in the most
Quest. 2. Of the Scriptures. 7
lofty manner : therein sins are forbidden which God only
can know or condemn 3 duties required that God only
can command 3 and promises and threatening* are made
which God only can accomplish, Isa. lvii. 15, 16.
Q. What divine holiness appears in the scriptures ?
A. There every holy thing is strictly required, and every
unholy thing is forbidden 3 and all the means and motives
to perform duty, and avoid sin, are clearly shown, and
warmly pressed, 1 Pet. i. 13, — 23.
Qj. What divine light appears in the scriptures ?
A. There mysteries are revealed which God only knew,
or can comprehend, Col. i. 26. 1 Tim. iii. 16.
Q. What are some of those mysteries ? A. The
mystery of the persons in one Godhead 3 of Christ, the
Son of God, his becoming man ; and our union with him,
&c. 1 John v. 8. Isa. vii. 14. Eph. v. 30, 32.
Q. What divine efficacy or power have the scriptures ?
A. They are the means of convincing, converting, and
quickening dead and obstinate sinners 3 and of comforting
those that are cast down, Psal. xix. 7, 8.
Qj By what other arguments may we be convinced that
the scriptures are the word of God ? A. By their antiqui-
ty, harmony, scope, success, accomplishment of prophecies,
and confirmation by miracles and the blood of martyrs.
Q. What is their antiquity ? A. Their being
written in part before all other books 3 and giving us the
only rational account of ancient things, such as the crea-
tion, the fall, flood, and dispersion of men at Babel.
Qj What do you call the harmony of the scriptures ?
A. The agreement of every part one with another.
Q. How is this a proof of their being the word of God ?
A. Because it is impossible that such a number of writ-
ers, in so many different ages and places, could ever of them-
selves so agree, in opposition to the common inclinations
of men.
O. Doth no part of scripture really contradict another ?
A. No 3 though some parts seem to contradict others,
as John x. 30. with xiv. 28.
Q. How may seemingly contradictory scriptures be re-
conciled ? A. By considering that these different
scriptures, either speak of different things, or of different
views of the same thing. Rom. i. 3, 4. and ix, 6,
8 Of the Scriptures. Quest. 2.
Q,. What is the scope and design of the scriptures ?
A. To humble all men, and give all the glory to God.
(,). What success have the scriptures had t
A. The gross manners of many nations have been re-
formed ', and multitudes of most wicked men have been
gained to deny ungodliness and worldly lusts, and to live
soberly, righteously, and godly, by means of the scrip-
tures, though published by the meanest instruments, not-
withstanding the combined opposition of hell and earth
against them, Acts i. — xx.
Q. Of what prophecies doth the accomplishment prove
the scriptures to be the word of God ? A. The pro-
phecies of Israel's entrance into, and deliverance from E-
gypt and Babylon ; and of the destruction of Chaldea, E-
gypt and Tyre -, and of the rise and fall of the Persian,
Grecian, and Roman Empires ; and of the birth and death
of Christ, Sic.
Q. How doth the accomplishment of such prophecies
prove the divinity of the scriptures ? A. Because
none but God could foretel future events, depending on a
multitude of second causes, in so particular a manner, and
at such a distant time, before they took place.
Q. What miracles have been wrought to confirm the
scriptures ? A. The plagues of Egypt ; the dividing
of the Red-sea •, causing the sun to stand still } raising the
dead j giving sight to such as were born blind, &c.
Q. How do miracles confirm the divinity of the scrip-
tures ? A. Because God would never work miracles
to confirm any imposture, Heb. ii. 3, 4.
Q. But may not Satan, &c. work miracles ?
A. He may work counterfeit, but no true miracles.
Q. Wherein doth a counterfeit miracle differ from a
true one ? A. Besides a difference in their natures,
all true miracles confirm doctrines leading to virtuous and
holy life ', but counterfeit miracles always confirm false-
hoods and wicked practices, Deut xiii. 5. 2 Thess. ii.
Q. Why doth not God still work miracles for the con-
firmation of the scriptures ? A. Because they are
only necessary to establish truth at first, and to awaken the
■world to consider and receive it *, and if always wrought,
would be esteemed common things, and make no impres-
sion on the minds of men, Exod. iv.— • xiv.
Quest. 2. Of the Scriptures. Q
Q. How do the sufferings of martyrs prove the divinity
of the scriptures ? A. So many millions could
never have borne such cruel torments for their adherence
to the scriptures, with such calmness, patience, and joy,
if God had not assisted them, Heb. xi. 35, — 39.
Q. Why might not good angels be the authors of the
scriptures ? A. Because these could never pretend to
be God •, nor speak without his commission, Psal. ciii. 20.
Q. Why might not Satan have been their author ?
A. Because they wholly tend to the ruin of his king=
dora and interest in the world, 2 Tim. iii. 15.
Q. How do you prove that the scriptures cannot be a
forgery and imposture of the writers ? A. Because the
writers candidly relate their own failings } and the tenden-
cy of the scriptures to condemn all deceits, and sinful in-
clinations and practices, under the severest penalties, ex-
posed the penmen to the rage and hatred of the world :
whereas impostors conceal their own vices, and flatter
men's corruptions, in order to procure carnal pleasures,
honours, or riches to themselves.
Q. Can an unbeliever discern the stamp of God in the
scriptures, or be by the above arguments savingly convin*.
ced that they are the word of God ? A. No \ but he
may be rationally convinced that they are so, Acls xxvi. 23.
Q. What hinders unbelievers from discerning the stamp
of God in the scriptures when they read them ?
A. Satan hath blinded their minds, 2 Cor. iv. 3.
Q. How may we attain to a saving persuasion that the
scriptures are the word of God ? A. Only by the Spi-
rit's powerful application of them to our heart, 1 Cor. ii.
O. What is the formal reason and ground of a saving
faith of -what the scriptures teach ? A. The au-
thority and faithfulness of God therein spiritually discern-
ed, 2 Thess. ii. 13.
Qj Doth the anthority of the scriptures depend on the
church ? A. No •, for the church is founded on,
and derives all her authority from them, Eph. ii. 20.
Q. Why then is the church called the pillar and ground
of truth? A. Because the church keeps and pub-
lishes the scripture, Rom. iii. 2. Isa. ii. 3.
Q. Do the scriptures derive any authority from man's
reason ? A. No j they derive it from God only,
10 Of the Scriptures. Quest. 2.
Q. If we find in them any thing which we reckon con-
trary to reason, may we reject it ? A. No j for as the
heavens are higher than the earth, so are God's thoughts,
in the scriptures, higher than our thoughts, Isa. Iv. 9.
Q. Why is the Bible called the scriptures or writings ?
A. Because of its distinguished excellency above all o-
ther writings, 2 Tim. iii. 3 5, — 17. Psal. xix 1, — 10.
Q. Why was the word of God committed to Avriting ?
A. For the better preserving and spreading of it.
Q. Why would God have his word preserved ?
A. For the comfort and establishment of his church.
Q. Why would he have his word propagated and spread ?
A. For the increase and enlargement of his church.
Q. Would it have been safe to have still trusted reve-
lation to the memories of men ? A. No ; for these
are very weak and deceitful, Jer. ii. 32. Psal. cvi. 13.
Q. Did not God preserve his church for 2500 years,
from Adam to Moses, without the writing of his word ?
A. Yes 5 (though he revealed his will by visions, &c.)
Q. Why might he not as yet do so still ? A. Be-
cause all that God had revealed of his will before Moses
was easily remembered *, and men lived then so long, that
a few persons conveyed revelation pure and uncorrupted
to the church till that time, Gen. i. — xlix.
Q. Why are the scriptures called a testament ?
A. Because therein Christ bequeaths his rich legacies
and blessings to sinful men, Luke xxii. 29. Heb. ii. 3.
Q. Whereby is this testament confirmed ?
A. By the death of Christ the testator, Heb. is. 15, 16.
Q. Into how many testaments is the Bible divided ?
A* Into two, the Old and the New, Heb. viii. and ix.
Q. Which is the Old Testament ? A. That which
begins with Genesis, and ends with Malachi.
Q^ Why is it called the Old Testament ? A. Be-
cause it was first published ; and contains the dispensation
of the covenant of grace, which is now7 ceased.
£). By what death of Christ was the Old Testament con-
firmed ? A. By his typical death in the ancient sa-
crifices, Rev. xiii. 8. Heb. ix. 18, — 20.
Q. Which is the New Testament ? A. That which
begins with Matthew, and ends with the Revelation..
Q, Why is it called the New Testament ?
Quest. 2. Of the Scriptures. 11
A. Because it was last published ; and it contains that
more perfect dispensation of the covenant of grace which
is still present, Heb. viii. 6, — 13. and ix. 15.
Q. By what death of Christ was this Testament con*
firmed ? A. By his actual death, in his own person.
Q. In what do the Old and New Testament agree?
A. God in Christ is the Author of both ; all the blessings
of the new covenant are bequeathed in both *, and the glory
of God, and salvation of men, is the end of both.
Q. In what doth the Old and New Testament differ ?
A. In duration and excellency, Heb. viii. 6, 13.
Qj How do they differ in duration ? A. The Old
continued from Adam's fall till Christ's coming and death j
and the New from thence continues till the end of the
ivprld, Gen. iii. Mat. xxvii. Rev. xx.
O. Is the Old Testament scripture now of no force. ?
A. Its truths are still of as much force as ever, but its
types are ceased, Heb. x. 1, 2. Col. ii. 14, — 20.
Q. How do these Testaments differ in excellency ?
A. The New excels the Old in many things.
O. Wherein doth the New Testament excel the Old ?
A. In evidence, extent, gifts, and worship.
Qj How doth the New Testament excel in evidence ?
A. The Old Testament darkly pointed out Christ as
to come ; but the New points him out as already come,
2 Cor. iii. 14. Col. ii. 17. Heb. v, — x.
O. How doth the New Testament excel in extent?
A. The Old Testament was mostly confined to the Jews ;
but the New extends to all nations •, and many more are
by it converted to Christ, Rev. vii. 9.
Qj How doth the New Testament excel in gifts?
A. The gifts of the Spirit are more plentiful and pow7*
erful under the New than under the Old, Acts ii.
Q How doth the New Testament excel in worship?
A. The Old Testament worship was more carnal and
burdensome ; but the worship under the New is more free,
spiritual, and easy, Gal. v. 7. John iv. 22, — 24.
Q. For what end hath God given us the Scriptures ?
A. To be a rule to direct us how to glorify and enjoy
him, 2 Tim. iii. 15, — 17. John v. 39.
Q^ What kind of a rule is*he holy scripture ?
A. A perfect, plain, absolute, infallible, and only rule
12 Of the Scriptures. Quest. 2.
Q. How is the scripture a perfect rule ? A. As all
we are bound to believe or do, in order to salvation, is
therein revealed, either in express words, or by necessary
consequence, 2 Tim. iii. 15, — 17.
Q. How do you prove that plain and necessary conse-
quences, drawn from the express words of Scripture, are
a part of our rule ? A. Because Christ proved the
resurrection against the Sadducees by a scripture conse-
quence : and the apostles often reasoned in this manner,
Matth. xxii. 31. Heb. i. and ii. &c.
Q. How is the scripture a plain rule ? A. Be^
cause all things necessary to be believed and done, in or-
der to salvation, are so clearly revealed in some place
thereof, as every man who hath the exercise of reason, by
a diligent use of the scripture, may know them, Psal. cxix.
105, 130. and xix. 7. <8.
Q. What should we do that we may rightly understand
the scripture, when we read, hear, or think of it ?
A. We should cry to God to open our eyes, that we
may behold the wonders of his law, Psal. cxix. 18.
Q. How are the scriptures an absolute rule ?
A. Because the Spirit of God speaking in them is the
supreme judge of all controversies, decrees, and doctrines
of men, Matth. xxii. 29. Isa. viii. 20. Luke xvi. 29, 31.
Q. May not the scriptures be tried and judged by other
rules ? A. No •, every thing is to be tried by them ;
but they are to be tried by no standard rule, Isa. viii. 20.
Q. How are the scriptures an infallible rule ?
A. Because they contain the mind and will of the God
who cannot lie, Tit. i. 2. 2 Tim. iii. 16, 17.
Q. How are the scriptures the only rule ? A. Be-
cause nothing else can direct us aright how to glorify and
enjoy God, Prov. xxix. 18. Isa. viii. 20.
Qj, Why may not unwritten traditions be received as a
part of our rule ? A Because they are cursed that
add to, or take from the word of God j and such as speak
not according to it, have no light in them, Rev. xxii. 10.
Q. Why may not the spirit or light within men be a
part of our rule ? A. Because every spirit and light
that is without the word is darkness, and a spirit of error,
1 John iv. 1, 6. Matth. xxii. 29.
Q. In what language were the scriptures first written ?
Quest. 2. Of the Scriptures. 13
A. The Old Testament in Hebrew, and the New in
Greek.
Q^ Why must they be translated into the languages of
every nation whither they come ?
A. That all may have opportunity to read them, John
xv. 39. Acts xvii. 11.
Q. Why ought all men to read the scriptures ?
A. Because God often commands it, and the knowledge
of the Scriptures is very excellent and useful, John v. 39.
2 Tim. iii. 15, 16, 17. 2 Pet. i. 19.
Q-_ How doth it appear that the scripture is so excel-
lent and useful ? A. It contains all sovereign reme-
dies against distress, and all true comfort under it ; all
spiritual armour for defence of our souls j and is an unerr-
ing guide to glory, 2 Tim. iii. 15, 16, 17.
Q^ Are the apocryphal books, as Tobit, Judith, &c«
any part of the word of God ? A. No.
Q. How prove you that ? A. Because the Jewish
church, to which the oracles of God were then committed,
never acknowledged them as the word of God ; nor have
they the stamp of God "upon them, but contain several
things false, and disagreeable to the word of God.
Qj, How may the scriptures be more generally distin-
guished ? A. Into the Law and the Gospel.
Q. What is the Law of God ? A. It is that de-
claration of his wTill to reasonable creatures, whereby he
shews them their duty, and binds them to it, Exod. xx.
Q. What parts of scripture belong to the law ?
A. All these that require any duty to be performed by
men, Exod. xx. 3, — 17. 1 John iii. 23. Isa. lv. 6, 7.
Q. How are scripture-laws usually distinguished ?
A. Into the ceremonial, judicial, and moral.
Q. Which are the ceremonial laws ? A. Those
that directed the Old-Testament church, concerning the
types and ceremonies used in their religious worship.
O. Which are the judicial laws ? A. Those
which directed the Jews concerning the affairs of their
state as a nation separated to the Lord, Exod. xxi. 22, &.c.
Q. Which is the moral law ? A. That which equal-
ly and always binds all men to the whole of their duty.
Q> How it the Gospel usually distinguished ?
14 Of the Scriptures. Quest. 2.
A. Into the gospel largely taken, and the gospel strictly
taken. Acts xvi. 31. Isa. lv. 4.
Q. What is the gospel strictly taken J A. It is the
glad tidings of salvation to lost sinners through Christ.
Q. What parts of scripture belong to this ?
A. Ail these that offer Christ, or promise any good
thing through him to sinful men, Rev. xxii. 17.
Q. Wherein do the law and the gospel stricth/ taken
agree ? A. God is the Author ; his glory is the end )
and Christ is the confirmer of both, Psalm cxlvii. 19, 20.
Q. Wherein do they differ ? A. The law
requires good in and from us ; but the gospel declares
Ckrfet hath done, and will do all for and in usj and freely
brings all good things to us, Rom. x. 4, 5*
Qj Do not the law and gospel concur with, and pro-
mote the honour of one another ? A. Yes, Luke ii. 14.
Q. How doth the law concur with the gospel ?
A. It drives men to embrace the grace of the gospel,
and teaches them how to improve it j and it condemns
them to more dreadful wrath, if they slight it, Rom. iii. 20.
Q. How doth the gospel honour the law ? A. It
brings in Christ as perfectly fulfilling it as a covenant ;
and it strengthens and encourages us to obey it as a rule.
Q. If the law and gospel so well agree, how is it that
men, by cleaving to the law as a covenant, slight the
grace of the gospel ? A. Because they abu«e the law,
in seeking justification by the works of it, Rom. ix. 31, 32.
Q. Are not both law and gospel sometimes contained
in one and the same sentence of scripture ?
A. Yes, a? Gen. iii. 15.
Q. What is the gospel largely taken ?
A. The whole word of God, 1 Cor. ix. 14.
Q. How can the whole word of God be called gospel,
or good tidings, since it brings many sad tidings to sin-
ners, in requiring duties which they cannot perform, and
threatening wrath which they cannot bear ?
A. Because all these tend to promote and maintain the
honour of the £ree grace of the gospel, Heb. x. 29. and
ii. 3. 2 Thess. i. 7, — 9.
Q. How may the scriptures be more particularly divid-
ed ? • ' A. Into histories, prophecies, threatenings,
promises, commands, and doctrines.
Quest. 2. Of the Scriptures. 15
Q. Which are the histories of scripture ? A. Such
as record the facts and events which have come to pass.
Q. Which are the 'prophecies of scripture ?
A, Such as foretel what hath or shall come to pas?.
Q. What are the threatening* ? A, All such scrip-
tures as denounce God's wrath against men for their sins,
Q. What are the promises / A. All such scriptures
as signify God's will to bestow any good thing on us.
Q. May the same sentence be both a promise and threat-
ening ? A. Yes } every threatening to destroy a be-
liever's enemies is a promise to him, Gen. iii. 14, 15.
Q. How are the promises usually distinguished ?
A. Into absolute and conditional.
Q. What is a conditional promise ? A. That In
which God engageth to do us some good, if we have
some good quality, or do some good work, Acts xvi. 31.
Q. What is an absolute promise ?
A. It is that wherein God engageth to bestow good
upon us, without requiring any condition in or from us,
Isa. xlv. 24. Heb.-viii. 12.
Q. Which scriptures are commands or precepts ?
A. Such as require us to be, do, or avoid any thing.
Q. What call you doctrines ? A. All such scrip-
tures as shew us the nature, qualities, and connections
between persons and things : as what God, Christ, man,
&.c. are ; and how they stand related to One another.
Q. Is every word of scripture equally true, and of di-
vine authority ? A. Yes j But every word is not of e-
qual weight and importance, Mat. xxiii. 23. Hos. viii. 12.
Qj, How are the truths of scripture distinguished with
respect to their weight and importance ?
A. Into fundumental, and not fundamental truths.
Q. What mean you by fundamental truths ?
A. Such truths as we cannot be saved without the
knowledge, belief, and improvement of them, John xvii.,3.
Q. What are some of these truths ? * A.. That
there is one God in three persons ; that man is fallen,
and cannot recover himself; that Christ hath assumed
our nature, and paid our debt \ that we are justified only
by faith in his righteousness ; that being born again, and
made holy, are necessary to our entrance into heaven, &c.
Q. Why call you these fundamental truths ?
A. Because other divine truths are built upoutheaj,
16 Of what the Scriptures teach. Quest. 3.
Quest. 3. What do the scriptures principally
leach ?
Answ. The scriptures principally teach, what
man is to believe concerning God, and what
duty God requires of man.
O. What things do the scriptures chiefly teach ?
A. Matters of faith and practice, 2 Tim. iii. 16.
Q. What doth faith or believing mean ?
A. An assenting to the testimony of another.
Q. How may faith, as to the authority on which it
depends, be distinguished ? A. Into human and divine.
Q. Wherein d© human and divine faith differ ?
A. In their foundation and firmness.
Q. How do they differ as to their foundation ?
A. Human faith believes a report upon the testimony
of man j but divine faith believes it upon the footing of
God's testimony, Exod. iv. 30, 31. Psalm iv. 20.
Q. How do they differ in their firmness of assent ?
A. Human faith admits, that the report which it cre-
dits may possibly be false ; but divine doth not, Tit. i. 2.
Q^ With what faith ought we to believe the whole
scriptures, and them only ? A. With a divine faith.
Q^ How may faith, as to its effects, be distinguished ?
A. Into historical faith ; the faith of miracles ; tempo-
rary faith, and saving faith.
Q^ What is historical faith ?
A. The believing scripture-truths as we do historical
reports, in which our own welfare is not deeply concern-
ed, Exod. iv. 13.
Q. What is the faith of miracles ?
A. The believing that God will work such a miracle
upon, or for us.
Q. What is temporary faith ? A. An affecting
persuasion of divine truths, and presumptuous leaning on
the promises for a time, without receiving Christ as our
only Saviour, Matth. xiii. 20, — 22. Acts viii. 13.
Q^ What is saving faith ? A. That by which we
credit the whole word of God, and receive Christ in it,
to the saving of cur souls, Horn. x. 10.
Quest. 4. Of God. 17
£) What call you matters of practice or duty required
of man ? A. Whatever man owes to God, to him-
self, or to others, Mic. vi. 8.
Q. Whether must duty or faith be first in order ?
A. Faith : for till we believe the love of God, and re-
ceive Christ as our strength, it is impossible for us to please
God, Luke i. 74, 75. Heb. xi. 6.
Q. Will true faith produce true obedience ?
A. Yes : faith worketk by love, Gal. v. 6, 22, 23.
Q. Who then shine most in holy obedience ?
A. Those who are strongest in faith, Rom. iv. 20.
Quest. 4. What is God?
Answ. God is a Spirit, infinite, eternal, and
unchangeable, in his being, wisdom, power, ho-
liness, justice, goodness, and truth.
Q. What doth the name of God properly signify ?
A. A being of infinite perfection, Job xi, 7.
Qj What are we to believe concerning God ?
A. That he is, what he is, and what he hath done.
Q. What religious principle must we first in order be-
lieve ? A. That there is a God, Heb. xi. 6.
Q. What things teach us that there is a God ?
A. Bolh scripture and reason, Mai. iii. 6.
Q. In what are all men taught that there is a God ?
A. In the works of creation and providence.
Q. How doth creation-work prove that there must be
a God ? A. Because nothing can make itself;
and so there must be a God who hath made all things,
Rom. i. 20.
Q. How do the works of providence prove that there
must be a God ? A. Because so many, so vast and
unruly things, could never be preserved and guided to one
common end, if there were not a God to over-rule them.
Q. How doth our own being prove that there is a God ?
A. The curious frame of our bodies, the noble powers
of our souls -y our consciences daily accusing or excusing us,
together with our inability to live, move, or do any thing
of ourselves, clearly prove it, Psal. cxxxix. 16. &c.
Q. Can the works of nature now teach us what God is ?
B 3
18 O/God. Quest. 4.
A. They may teach us some things darkly concerning
God, but nothing savingly, Acts xvii. 27. Rom. ii. 14, 15.
Q. What do the works of nature more darkly shew God
to be : A. They shew that he is holy, just, wise,
good, eternal, &.c. Rom. i. 20, — 32.
Q/Who alone can teach us the saving knowledge of God?
A. Christ by his word and Spirit, Isa. xlviii. 17.
Q. What doth the scripture or word of Christ declare
God to be ? A. Light, love, and a spirit, 1 John i. 4.
Q. Why is God called light ? A. Because of his
purity, knowledge, and being the Father of light.
Q. Why is God called love / A. Because in Christ
all his other attributes are employed to exalt his love.
Q^ Why is God called a spirit ? A. Because his
nature and attributes are spiritual, John iv. 24.
Q. What is a spirit ? A. It is a living, thinking, and
invisible substance, without any matter or bodily parts.
Q. If God.be a spirit, how are eyes, ears, arms, feet,
face, fingers, mouth, lips, &c. ascribed to him in scrip-
ture ? A. God, in condescension to our weakness, doth
by these bodily members paint out some property in him-
self, the work of which someway resembleth the use of
such members in man, Hos. xii. 13. and xi. 8.
Q. What is meant by eyes and ears, when ascribed to
God ? A. His knowledge, care, and pity, Psal. xxxiv. 17.
Q. What do face, nose> and nostri/s mean, when ascribed
to God ? A. His knowledge, favour, or wrath,
Psal. xlviii. 8. and face also signifies his glory.
£). What is meant by mouth or lips, when ascribed to
God ? A. His truth, word, authority, or love.
Q. What is meant by arms, hands, and fingers, when
ascribed to God ? A. His power j and sometimes arms
and hands signify his mercy and love, Deut. xxxiii. 27.
Q. What doth heart mean when ascribed to God ?
A. His love, approbation, or purpose.
Q. What doth bosom, when ascribed to God, mean ?
A. His love, care, and protection, Isa. xl. 11.
Q. What do feet when ascribed to God, mean?
A. His power and providential works, Hab. iii. 5.
Q. What is meant by God's sitting? A. His au-
thority and undisturbed happiness, Psal. xxix. 10.
Q. What is meant by his standing ? A. His readi-
ness to help his people, and destroy their enemies.
Quest. 4- Of Gob, 1Q
Q. What is meant by walking, running, riding, ox fly-
ing, when ascribed to God ? A. The calm, speedy,
or kind manner of his working, Psalm xviii. 9, 10.
Q. Are there any other spirits besides God ?
A. Yes j angels and souls of men, Psal. civ. 4.
Q. How do these differ from God ? A. These
are finite, created, and changeable spirits -, but God is an
infinite, eternal, and unchangeable spirit, Psal. ciii.
Q. What is meant by the attributes of God ?
A. The properties or perfections of his nature.
Q. Are all the properties of God the very same with
his nature, and with one another ? A. Yes ; and so
one cannot be separated from another, as the divine nature
is most simple and uncompounded, Exod. iii. 14.
, Q. Why then are they represented to us as different ?
A. Because of their different respects to the creatures,
and because we cannot take them up as they are in God.
Q. How may the attributes, of God be distinguished ?
A. Into communicable, which may be some way resem-
bled by creatures \ and incommunicable, which can no way
be resembled by creatures.
Q. Which are the communicable attributes of God ?
A. Being, wisdom, power, holiness, justices, &c.
Q. Which are his incommunicable properties ?
A. His independency, infinity, eternity, and unchange-
ableness, and his subsisting in three persons.
Q. What is proper independency ? A. It i3 to
have in and of one's self whatever is necessary for being,
happiness, and work, Psalm cxv. 3. Exod, iii. 14.
Q. How do you prove that God is independent ?
A. The scripture affirms, that he needs nothing from,
nor can be profited by any creature, Acts xvii. 25.
Q. Do all other things depend on God in being and
acts ? A. Yes *y and cannot do otherways, Rom. xi. 36.
Q. What is meant by God's being infinite?
A. His being without bounds or limits, Job xi. 7.
Q. How do you prove that God is infinite ?
A. Because he cannot by searching be found out to per-
fection, Job. xi. 7. 1 Tim. vi. 15, 16.
Q. Wherein is God infinite ? A« In being, per-
fection, and presence, Exod. iii. 14. Psalm cxlvii. 5.
Q. How is God infinite in perfection ?
20 Of God's Eternity, Quest. 4.
A. The glory of his perfections can admit of no addi-
tion or increase, Job xxii. 2. xxxv. 6, 7.
Q. How may God be said to be infinite in presence ?
A. He is present in all his works ; nay, the heaven of
heavens cannot contain kimt 1 Kings viii. 27. Jer. xxiii. 24.
Q. How may the presence of God be distinguished ?
A. Into his essential and operative presence.
Q. Is God's essential presence partly in heaven and
partly in earth ; or partly within and partly without the
limits of creation ? A. No ; the whole being of
God is equally every where, Jer. xxiii. 23, 24.
Q. How may the operative presence of God be distin-
guished ? A. Into his natural presence with all
creatures, in preserving and governing them ; his symbo-
lical pre.^ence in the ordinances of his grace j his gracious
presence with his saints on earth, by the indwelling and
influence of his spirit j his glorious presence in heaven, as
the blessed portion of angels and saints j and his vindictive
presence in hell, by taking vengeance on devils and wick-
ed men.
Q. Is there not, besides all these, a singular presence of
God with the man Christ ? A. Yes ; the fulness of
the Godhead dwells in him bodily, Col. ii. 9. 2 Cor. v. 19.
Q. How is God's infinity terrible to the wicked ?
A. Their loss of him, as a portion, is unspeakable j and
his treasures of wrath against them cannot be exhausted.
Q. How is it sweet to believers ?
A. Because God is their boundless portion and joy.
Q. What is meant by the eternity of God ? A. His
being without beginning, end, or succession of duration.
Q. How do you prove that God is without beginning,
or end ? A. He is said to be from everlasting to ever-
lasting God, Psalm xc. 2. 1 Tim. vi. 15. Jer. x. 10.
Q. How prove you that God is without succession of
duration ? A. Because one day is with him as a thou-
sand years, and a thousand years as one day, 2 Pet. iii. 8,
Q^How doth eternity differ from time? A. Time
can be measured by days and years, and one part of it
follows another ; but it is not so with eternity.
Q. Is any besides God eternal ?
A. Angels and souls of men have a sort of eternity, as
they live for ever, Matth. x. 28. and xxv. 41.
Quest. 4. Of God's Unchangeableness. 21
Q^How doth their eternity differ from that of God ?
A. Angels and souls of men have a beginning and suc-
cession of duration, which God hath not, Gen. i.
Q. How is the eternity of God terrible to the wicked ?
A. It secures the eternal duration of their torments.
Q. How is eternity sweet to believers ?
A. It secures his being their everlasting portion and joy.
Qj, What is meant by God's being irnmutable or un-
changeable? A. His being always the same, Mai. iii. 6.
Q_. How prove you that God is unchangeable ?
A. Himself says, I am the Lord, .1 change not.
Q^ Can nothing be added to, or taken from the glori-
ous perfections of God? A. No -7 their glory can-
not be diminished, because it is essential to God ; nor can
it be increased, because it is infinite, Psal. cii. 26, 27.
Q. Did not God change when he became a Creator, or
when the Son of God became man ? A. No \ the change
only respected the creature, Rom. viii. 3. Heb. ii. 14.
Q. Were God's power and will to create, or become
man, the same from all eternity ? A. Yes.
Q. If God change not, how is he said to repent ?
A. His repenting means only a change of his work, but
it means no change of his will, Gen. vi. 6, *7.
Q^ Why is the change of work called a repenting?
A. In allusion to the case of men, whose change of
work shews a change of their will, Acts iii. 19.
Q. Can a creature be by nature unchangeable ?
A. No j for as they have their being from the will of
God, they may be changed as he seeth meet, Dan. iv. 35.
Q. Are not holy angels, and glorified saints, unchange-
able ? A. Yes j but they are so by the gracious will
of God, not by nature, Heb. i. 14. Jude 1.
Q. How is God's unchangeableness terrible to the
wicked ? A. It secures the full execution of all his
threatenings upon them, 1 Sam. xv. 28, 29.
Q^How is it sweet to believers f A. It secures
God's resting in his love to them, fulfilling all his promises,
and finishing the work of grace in them, Mai. iii. 6.
Q. Wherein is God independent, infinite, eternal, and
unchangeable ? A. In his being, wisdom, power,
holiness, justice, goodness, and truth.
Q^What is meant by the essence or being of God ?
A. His very nature or Godhead, Exod. iii. 1.
22 Of God's Being and IVudom. Quest. 4,
Q»_What is the highest perfection of being ?
A. To depend on nothing, and have all other beings
dependent on it, Exod. iii. 14. Dan. iv. 34, 35. Psa. cxv. 3.
Q. Is God happy only in himself, and all in all to him-
self and others ? A. Yes \ he is God all-sufficient,
Gen. xvii. 1. and every being is from him, Gen. i.
Q. Are they not then fools and brutish, who prefer
created beings to God ? A. Yes, Jer. ii. 13.
Q^ Doth not the very being of G<,d secure the accom-
plishment of all his promises? A. Yes, Exod. vi. 3.
Q^ Wherein doth the being of God differ from that of
creatures? A. The being of God is independent,
infinite, eternal, and unchangeable •, but that of creatures
is dependent, finite, created, and changeable.
Q^How may the wisdom of God be distinguished ?
A. Into his omniscience, and wisdom strictly so called.
Q. What is the omniscience of God ?
A. That essential attribute whereby he knows all things,
Q. How do you prove that God knows all things \
A. Reason shews, and the scriptures expressly affirm it,
John xxi. 11. 1 John iii. 20. Heb. iv. 13.
Q. Doth God learn any thing by experience, informa-
tion, observation, or reasoning, as we do? A. No ;
he knows all things by the simple glance of his eye.
Qj, What is the object of the knowledge of God ?
A. Himself, and all things possible, or real.
O. What doth God know of himself?
A. He knows his own nature, perfections, and decrees.
£). How prove you that? A. Because his under-
standing is infinite, Psal. cxlvii. 5. John x\i. 17.
Qj What things doth God know ?
A. All past, present, future, and possible thing-.
Q. How prove you that God knows all f»3St things ?
A. Because he never forgets any thing, Amos viii. 7.
Q. How prove you that God knows all present things ?
A. Because nothing can be hid from him, and he search-
es our very hearts, Heb. iv. 13. Rev. ii. 23.
Q. How prove you that God knows all things that are
to come ? A. Because known unto God are all his
works from the beginning of the world ; and he hath often
foretold the most accidental of them, Acts xv. 18.
Qj How prove you that God knows all possible things ?
A. Because he knows his own power, and what it can do.
Quest. 4. Of God's Wisdom. 23
Qj Doth God know all things particularly, in all their
properties, relations, circumstances, &c. ? A. Yes.
£X What is the wisdom of God ? A. His skill in
directing and ordering all things to proper ends.
Qj, Wherein doth wisdom and knowledge differ ?
A. Knowledge views things in their natures, qualities,
&C. but wisdom directs things to their proper ends.
Q. Wherein doth God's wisdom appear ? A. In
the works of creation, providence, and redemption.
Q^. How doth God's wisdom appear in creation ?
A. In his framing so many creatures, so fit for shewing
forth his own glory, and promoting their own and one
another's good, Psal. civ. 24. Gen. i.
Qj How doth it appear in the work of providence ?
A. In God's directing all the motions of his creatures,
however opposite, to one common end, his own glory,
the good of his people, and of one another, Rom. viii. 28.
Q. In what of redemption is the wisdom of God dis-
played ? A. In the contrivance, purchase, and
application thereof.
Qj How is the wisdom of God displayed in the contri-
vance of redemption ? A. In choosing a most fit Re^
deemer and ransom, and most suitable objects and means
of receiving redemption, Psal. lxxxix. 19. 1 Cor. i. 24.
Q. How is Christ a most fit person to be our Redeemer ?
A. He being the second person in the Godhead, the
Son of God is most fit to be sent by the Father, and the
Spirit, and make us the Sons of God, Gal. iv. 4, 5.
£X How is Christ's righteousness a most fit ransom or
price of redemption ? A. It at once brings the highest
glory to God, and the greatest good to men, Luke ii. 14.
Q. How are the elect most suitable objects of redemp-
tion ? A. They being not angels, but men, and
these commonly the meanest or worst, the choice of them
pours contempt on worldly greatness, and highly exalts
God's free grace, 1 Cor. i. 24, — 29. Rom. v. 21.
£). How is faith a most fit means of receiving redemp-
tion ? A. It most highly exalts the free grace, and
other attributes of God ; most deeply humbles man, and
yet best secures his happiness, Rom. iv. 16, — 20.
£h How is the wisdom of God evidenced in the pur-
chase of redemption ? A. Sin at once slays, and is slain
24 Of God's Power, Quest. 4.
by Christ ', and God's strict justice and free grace therein
meet together, and exalt one another, Dan. ix. 24.
Q. How is the wisdom of God displayed in the appli-
cation of redemption ? A. As, by occasion of our sin
and misery, we are made to give most glory to God, and
receive most good to ourselves \ and are made glorious, in
the way of debasing all our self-righteousness, wisdom, and
strength, Rom. v. 20, 21. Eph. ii. 1, — 8.
Qj Wherein doth the knowledge and wisdom of God
differ from that of creatures ? A. The knowledge
and wisdom of God are independent, infinite, eternal, and
unchangeable ; but that of creatures is dependent, finite,
created, and changeable.
Q. How are the knowledge and wisdom of God sweet
to believers ? A. As God knows all their concerns, and
will make all things work for their good, Rom. viii. 28.
Q. How are they terrible to the wicked ? A. As
none of their sins can be hid from God's sight, and as he
makes all things work for their ruin, Deut. xxviii. 59.
Q. What is the power of God ? A. That attri-
bute by which he can do all things, Gen. xvii. 1.
Q. Can God repent, lie, or do any thing sinful ?
A. No ; for to be capable of such things would evidence
-imperfection and weakness, 1 Sam. xv. 29.
Q. Could God's power do more than ever he will do ?
A. Yes*, nothing is too hard for him, Jer. xxxii. 17.
Qj Wherein is the power of God manifested ?
A In creation, providence, and redemption.
Q. How doth God's power appear in creation?
A. In his bringing so many powerful creatures out of
nothing, in so quick and easy a manner, by a word.
Q. How doth it appear in common providence ?
A. In his upholding all things, and ordering all their
motions, Heb. i. 3. Psalm cxxxvi. cvii. &c.
Q. How doth God's power appear in his special provi-
dence ? A. In his working so many miracles for, and
protecting his church amidst so many dangers and ene-
mies, and at last making her to triumph over them all.
Q, In what of redemption-work is the power of God
manifested ? A. In the constitution of Christ's per-
son j in his sufferings, resurrection, and coming to judg-
ment j and in calling, justifying, adopting, sanctifying
his people, &c.
Quest. 4. Of God's Power. 25
Q. How is God's power manifested in the constitution
of Christ's person ? A. In so closely uniting his two
natures, though in themselves at an infinite distance from
one another, 1 Tim. iii. 16. Isa. vii. 14. and ix. 6.
Q^ How is it manifested in the sufferings of Christ ?
A. In laying such a load of wrath on him, support-
ing him under it, and making him victorious over it, and
all his enemies, Isa. liii. 11, 12. Psalm xxii. and ex.
Q. How is it manifested in Christ's resurrection ?
A. God thereby broke open the prison of death, and
exalted him to glory in name of his elect seed, Is. liii. 8.
Q. How will it appear in Christ's judging the world ?
A. In his raising the dead, sisting men and devils at his
bar, driving all his enemies at once to hell, and perfect-
ing the happiness of his people, Matth. xxv. Rev. xx.
Q. How doth God's power appear in calling and con-
verting sinners? A. In turning them from enmity to
love, from filth to holiness, from darkness to light, from
death to life, by the word of his grace, Acts xxvi. 18.
Q. How doth God's power appear in our justification ?
A. In his ready and full forgiveness of so many and
great offences, Numb. xiv. 17, — 20. Psalm xxv. 11.
Q. How doth it appear in our sanctification i
A. In keeping alive weak grace in the midst of so ma-
ny corruptions and temptations, and making it at last
victorious over them all,. 1 Pet. i. 5. Rom. vii. 14, — 25.
Q, What are some of the more open displays of the
power of God in favour of his church ? A. Israel's
deliverance from Egypt, and entrance into Canaan \ the
destruction of the Assyrian army, Chaldean, Syrian, and
Roman empires; the overthrow of Pagan idolatry, de-
struction of Antichrist, &c. Exod. xii. Josh. i. — xii.
Q. How is the power of God sweet to believers \
A. As it is easy with God to perform all his promise',
and supply all their wants, Gen. xvii. 1. and xviii. 14.
Q. Ho\v is it terrible to the wicked ? A. As it is to
be glorified in their everlasting destruction, 2 Thess. i. 9.
Q^ What is the holiness of God ? A. It is the puri-
ty of his nature, whereby he delights in whatever is pure
and holy, and abhors every thing sinful, Hab. i, ] 3.
Q^ What peculiar honour doth God put upon his ho-
liness ? A. He swears by it j he calls every thing per-
X c
2G , Of God's Holiness. Quest. 4
talning to him by its name ; and he counts it the beauty
and glory of his other perfections, Psalm lxxxix. 35.
Q. What things pertaining to God are called holy?
A. His name, work, word, covenant, promise, dwell-
ing-place, angels, people, and service, Psalm cxi. 9. &c.
Q. How is God's holiness the beauty of his other per-
fections ? A. As thereby they are all pure, glorious,
and lovely, Exod. xv. 11. Psalm xxvii. 4.
Q. Can any creature behold the full brightness of this
beauty of God's holiness ? A. No : Isa. vi. 2.
Q. Wherein does the holiness of God appear ?
A. In creation, providence, and redemption.
Q. How did it appear in creation ? A. In God's
■enduing all reasonable creatures with perfect holiness.
Q. How doth it appear in providence ? A. In God's
giving holy laws, and strong encouragements to keep
them -, and in his severely punishing angels and men for sin.
Q. How doth God's holiness appear in redemption ?
A. In his setting up Christ as a perfect pattern of holi-
ness j in his making vile sinners holy by conversion and
sanctification : and especially in his smiting, and hiding
his face from his own Son, when bearing our iniquities.
Qj In what manner doth God hate sin ? A. With
a boundless hatred, as a thing most abominable to him.
Q. How then is God in scripture said to bid men sin,
and to harden them in it ? A. The meaning only is, that
he permits, and punishes men by sin, 2 Sam. xvi. 10.
Q. If God hate sin so much, how can he permit it ?
A. His permission doth not in the least effect or encou-
rage sin •, nor would he have permitted it, but to display
his holiness by occasion thereof, especially in punishing it
upon Christ, and saving men from it through him.
Q. How doth the power and holiness of God differ
from that of creatures i A. The power and holiness
of God are independent, infinite, eternal, and unchange-
able j but the power and holiness of creatures are depen-
dent, finite, created, and changeable.
Qj How is God's holiness sweet to believers ?
A. It secures the complete destruction of sin, and per-
fection of grace in them, 2 Cor. iii. 18. Lev. xx. 7, 8.
Qj, How is it terrible to the wicked ? A. It secure-?
God's most fierce indignation against them for ever.
Q. What is the justice of God ? A. It is that attri-
Quest. 4. Of God's Justice. 27
bute of his nature, whereby he is disposed to give himself
and all creatures their proper due, Deut. xxxii. 4.
Q. What doth God render to himself as his own due I
A. He makes his own glory his chief end and motive,
and his will his rule in all his works, Prov. xvi. 4. ■
Q. What is the common justice or due that God renders
to all creatures? A. His governing them according to their
natures, and the law he hath given them, Psalm cxlviii.
Q. How may God's special justice, which respects r^-
sonable creatures, be distinguished ?
A. Into his legislative and distributive justice.
Q. What do you mean by legislative justice ?
A. The giving to rational creatures holy and good hws,
suited to their natures, powers, and circumstance
Q. Is it just to require obedience to the:i laws from
creatures whom sin has disabled for it ? A. Yes ^
for such have lost their power to obey by their own fault j
and so God must not lose his due, Gen. iii. Rom. iii;
Qj What is the distributive justice of God ? A. It
is his rendering to rational creatures the due wages of
their works, 2 Thess. i. 6, 7. Rom. ii. 5,-12.
Q. How is distributive justice usually distinguished ?.
A. Into remunerative and vindictive justice ?
Q. What is God's remunerative or rewarding justice ?
A. That which gives rewards for keeping his law.
Q. What is God's vindictive or revenging justice ?
A. That which renders punishment for breaking his
law, Psal. xi. 6, 7. Mai. iii. 5. Rev. ii. 23.
Q. According to what law doth God distribute justice
to men I A. According to the law of works, and
the law of faith, Rom. iii, 26, 27.
Q. What is the due of a sinner, according to the law
or covenant of works ? A. The eternal wrath of God.
Q. What is his due according to the law of faith, or
covenant of grace ? A. Eternal life through Christ.
Q. Can God pardon sin without satisfaction to his jus-
tice ? A. No ; for God cannot but hate sin with
an infinite hatred j and as ruler of the world, must punish
what disturbs it : and if he could have pardoned sin with-
out a satisfaction, he would not have exposed his only
beloved Son, as our surety, to his most fierce wrath, PsaL
xi. 6, 7. Rom. viii. 32. Isa. liii. 10. Zech. xiii. 7.
Q. Wherein doth God's rewarding justice appear I
28 Of 'God's Goodness. Quest. 4.
A. In rewarding men's external obedience with tempo-
ral rewards, and believer's gracious obedience with graci-
ous rewards ; and in rewarding Christ's righteousness with
his own exaltation, and his people's salvation, Isa. liii. 10.
Q^ Wherein doth God's revenging justice appear ?
A. In the punishments of sinners here and hereafter \
and especially in laying upon Christ all the wrath due to
an elect world, Isa. liii. 4, 5, 6, 11. Rom. viii. 32.
Q. How is the justice of God sweet to believers ?
*A. It secures to them, however unworthy, all the bles-
sings which Christ hath purchased from them, 1 Johni. 9.
O. How is it terrible to the wicked ?
A. It binds God to pursue them v.ith his everlasting
wrath, Psal. xi. 5, 7.
Q. What is the goodness of God ? A. It is that
attribute whereby he is good in himself, and the giver of
all good, Psal. cxix. 68. and Ixxxvi. 5, — 15. Is. lxiii. 7.
Q. How is the goodness of God usually distinguished ?
A. Into his absolute and relative goodness.
Q. Wherein do these differ ? A. His absolute
goodness is an essential property in himself, and is the
fountain j but his relative goodness is that kindness which
flows out from that fountain upon his creatures.
Qj How is God's relative goodness distinguished $'
A. Into his common goodness, which he exerciseth to-
wards all his creatures good and bad, and his special good-
ness, which he exerciseth towards his elect only, Ps. cxlv.
Q. What are some branches of God's common good-
ness ? A. The exercise of his long-suffering patience
towards sinful men, his giving them the offers of salvation
and space to repent of their sin, with corn, wine, oil, fruit-
ful seasons, and other temporal blessings, Rom. ii. 4.
Q^ What are the branches of God's special goodness ?
A. Saving grace, and eternal glory, Psal. xxiv. 11.
Q. What are the properties of God's special goodness ?
A. It is unspeakably great, sweet, satisfying, season-
able, unchangeable, and everlasting, Psal. xxxi. 19.
Q. Where is this goodness laid up for the elect ?
A. In Christ, in whom all fulness dwells, Col. i. 19.
Qj, How is it brought near to us sinners ?
A. In the promise and offer of the gospel, Isa. lv. 7.
Q. How doth it all become our own ? A. By our
receiving Christ, in whom it is laid up, 1 Cor. iii. 22.
Quest. 4- Of God's Goodness. 2Q
Q_ What are the fruits and effects of our receiving it ?
A. Wonder, joy, delight, satisfaction, self-abasement,
and love to God, Christ, and the souls of men.
Q. From what fountain doth this special goodness flow?
A. From God's love, grace, and mercy in Christ.
Qj. Wherein do love, grace, and mercy differ ?.
A. They are much the same ', only love views the elect
as creatures ; grace views them as unworthy \ and mercy-
views them as in misery.
£) What are the different actings of God's love towards
the elect ? A. Chusing, blessing, and delighting
in them, Eph. i. 4. Zeph. iii. 17.
Q\ Wherein doth God's absolute goodness appear ?
A. In creation, providence, and redemption.
O. How doth the goodness of God appear in creation?
A. In hisjmaking all things very good, Gen i. 31.
Q. How doth it appear in the works of providence ?
A. In God's preserving, and making plentiful provision
for his creatures, Psalm cxlv. 9, 16. and civ. and cvii.
Q. How doth it appear in redemption work ?.
A. In the gracious contrivance and execution of it.
Q. How doth God's goodness appear in the contrivance
of redemption ? A. In his so early, freely, and kindly,
remembering elect sinners, and laying their help upon one
mighty to save, Psal. cxxxvi. 2 3. Eph. i. 3, — 11.
Q. How doth God's goodness appear in the execution
of redemption ? A. In sending his Son to assume
our nature, and pay our debt *, and in bestowing all his
purchased blessings upon us, John iii; 14; — 17.
Q. Is not mercy or goodness, as employed in redemp-
tion, God'^ darling attribute ? A. Yes; for G d
oftener asc bes mercy to himself than any other-attribute ;
all the divine persons, perfections, operations, arid reia<*
tions. and all the servants of God, are emph yed in pro-
moting the work of mercy j and' the greates. price was
laic out in shewing mercy, Exod. xxxiv. 6, 7.
Q How is God's goodness terrible to Impenitent sin-
ners ? A. Their contempt of it heaps up for them wrath
agai.-sst the day of wrath, Rom. ii. 4, 5. Heb. ii. .3..
Q. How is it sweet to -believers ? A. Because
they shall be for ever filled and satisfied with its ravishing
pleasures, Psal. xvii 11 Jer, xxxi. 12.
C 3 \ ■
30 Of God's Truth.. Quest. 4.
Q* Is it not very encouraging to such as desire to be-
lieve ? A. Yes j for it runs to meet such with mercy
and kindness, Luke xv. 17, 20. Jer. xxxi. IS, — 20.
Q. What is the truth of God ?
A. It is that perfection -whereby he cannot but hate all
deceit and falsehood, Deut. xxxii. 4.
Q. How may the truth of God be distinguished ?
A. Into his sincerity and his faithfulness.
Q. What is the sincerity or uprightness of God ?
A. His speaking and acting as he thinks and designs.
Q. How is God sincere when he offers his eternal life
to such as are in his decree appointed to wrath ?
A. He is really willing to give salvation to all men to
whom it is offered, if they would receive it : and his de-
cree no way necessitates them to refuse it, John v. 40.
O. How can he be sincere in offering reprobates a sal-
vation which was never purchased for them ?
A. The purchased salvation, and price thereof in itself,
are equally applicable to every gospel hearer : and there-
fore believe the gospel promise and offer who will, he shall
be saved, John iii. 16. Mark xvi. ]5, 16.
£). What is the veracity and faithfulness of God ?
A. That whereby he cannot but do as he hath said.
£). Wherein is God's faithfulness manifested ?
A. In the exact accomplishment of all his promises,
prophecies, and threatenings, Josh, xxiii. 14. Zech. i. 6.
(£. Did not God's word fail of accomplishment, when
Saul came not down to Keilah, and Nineveh was not de-
stroyed in forty days, as he had said? A. No j for
God's word bore no more than, that if David staid at
Keilah, Saul should come down $ and if Nineveh did not
repent, it should be destroyed, 1 Sam. xxiii. Jonah iii.
Q. Do not unbelievers make God a liar, in stopping the
fulfilment of the gospel promises : A. They indeed
call him a liar, and refuse the benefit of the promise to
themselves j but their unbelief cannot make the faith of
God of none effect, Rom. iv. 4. ix. and 6.
Q. Wherein is God's faithfulness most brightly mani-
fested ? A. In his fulfilling the most improbable
promises and threatenings, though long suspended.
Q. What was the most improbable promise ?
"A. That of Christ's coming to die for us, Gen. iii. 15.
Q. What made this promise appear difficult ?
Quest. 5. Of God's Unity. Bl
A. It was astonishing that God should stoop so low *, it
required great power to unite our nature to his -y and in-
finite provocation had been given to cause him refuse such
kindness, Jer, xxxiii. 22.
Q. What appeared the most improbable threatening ?
A. The threatening of God's wrath upon Christ as our
surety, Zech. xiii. 7. Dan. ix. 24. Isa. liii.
Q. What made this threatening appear difficult ?
A. God's infinite love to Christ his beloved Son.
Q. How doth the accomplishment of such promises or
threatenings, after being long suspended, shew the faith-
fulness of God ? A. As it shews that God cannot
forget his word or change his mind, Mai. i. 6.
Q. When will God's truth (as well as his other perfec-
tions') be most openly manifested ? A. In the day of
judgment, 1 Tim. vi. 15, 16. 2 Thess, i. 6 — 10.
Q. How will God's truth be then manifested ?
A. In his rendering rewards and punishments exactly
according to his promises and threatenings, Rom. ii. 16.
Q. Wherein do God's justice, goodness, and truth
differ from that justice, goodness, and truth which are in
creatures ?
A. God's justice, goodness, and truth, are independent3
infinite, eternal, and unchangeable j but these of creatures
are dependent, finite, created, and changeable.
Q. How is God's truth sweet to believers ?
A. It secures God's fulfilling of all promises to them,
Q. How is it terrible to the wicked ? A. It se-
cures God's execution of all his threatenings upon them.
Q. How doth faith improve all the attributes of God ?
A. It takes his wisdom for its guide ; his power for its
strength ? his holiness for its pattern ; his justice for its
advocate ; his goodness for its portion ; his truth for its
security j and all to be its plea before God, and the
ground of its expectation of grace and giory.
Quest. 5. Are there more Gods than one?
Answ. There is but one only, the living and
true God.
Q. Whence do ye prove that there is but one God ?
A. From reason and scripture.
Q. How doth reason prove that there is but one Godi
32 Of God's Unity. Quest. 5.
A. It shews, that if there were more Gods than one,
God could not fee independent, infinite, almighty, &.c.
and so \ ot God at all.
Q. Why might not God be independent, though there
were more Gods than one ? A. Btcause if there
■were more Gods than one, each behoved to depend on,
a* d be bounded by the will of another.
Q. Why might not God be infinite though there were
more Gods than one ? A. Because one infinite
Being, possessing all divine perfections, sets limits to the
perfections of every oiher being, and excludes them from
the possession of divine perfections.
Q. Why might not God be almighty though there were
more Gods than one ? A. Because each could- op-
pose and hinder the designs of another.
Q. Could the world be governed, if there were more
Gods than one ? A. No ; fur all things would" be
directed to different and opposite ends at once.
Q. W7hv might there not be three Gods, as well as three
persons in the Godhead ? A. Because three Gods
could not be one, and the same in substance, as the three
divine persons are, John x. 30. 1 John v. 7.
Q. How doth the scripture prove there is but one God ?
A. It expressly affirms, the Lord our God is one Lird r
and there is no other God but one, Beat. vi. 4. 1 Cor.
viii. 4.
Q. Are there no others, besides the true God, called
gods in scripture ? A. Yes ; angeis, magistrates,
idols, men's bel y,a^dthe devil are so called.
Q. Wrr are angels eaHH g- ods f A. Because
they are most like God in spirituality, wisdom, an power.
Q. vVhy'are magistrate caned gods £ A. B.c*use,
as G d's deputies, they rue over others.
Q »Vhy are heathe idols calledgft/x P A. Because
blinded sinners w tip i d ho n >ur i>em as gods.
Q Why i- men's belly call d a god ? A. Because many-
are chiefly careful to satisfy and please it, Phil. iii. 19.
Q. Why is the devil called the god of this world?
A. Because he rules over, and is honoured and worshipped
as a god by the most part of mankind, 2 Cor. iv 4.
Q. Is not God sufficiently distinguished from these gods ?
A. Yes y for he is the only living and true God, Jer.
xiv. 2%. and x. 10. Joha xvti. 3« I John v. 22,
Quest. 6. Of the Trinity. 33
Q. Why is he called the living God ? A. Because
be hath life in himself, and gives to others whatever life
they have, natural, spiritual, or eternal, John v. 26.
O. From whom doth this character, living God, espe-
cially distinguish him ? A. From dead idols.
O . Why is he called the true God ? A. Because he
is possessed of all perfections In an infinite degree, -which
distinguishes him from all others who are called gods.
Quest. 6. How many persons are there in the
Godhead?
Answ. There are three persons in the God-
head; the Father, the Son, and the Holy Ghost;
and these three are one God, the same in sub-
stance, equal in power and glory.
Q. What is meant by the Godhead? A. The
divine nature or essence, whereby God is what he is.
Q. What is a person ? A. A complete substance,
which can think and act by itself.
Q. Are then irrational creatures persons ?
A. No} for they cannot properly think.
Q. Is the human nature of Christ a person ?
A. No j for it never thought or acted but in union to
his divine person, Isa. ix. 6, 7, 14. John. i. 14.
Q. Are men and angels persons, notwithstanding their
dependence on God ? A. Yes } for though they think
and act dependently on God ; yet their thoughts and ac-
tions cannot be properly called his but their own.
Q. What is a person in the Godhead ? A. It is
the divine nature, as subsisting with a particular personal
property.
Q. What is the difference between a created and a di-
vine person ? A. Besides other differences, every
created person has a different substance } but all the three
divine persons are the same in substance.
Qj How is this distinguishing perfection of God, rela-
tive to persons in the Godhead, ordinarily called ?
A. Trinity j which signifies three in one.
O. Who are these three persons in the Godhead ?
A. The Father, the Son, and the Holy Ghost.
O. Is the residing or subsisting of the same divine nature
34 Of the Trinity. Quest. 6.
in three distinct persons, as natural and necessary to it, as
the very existence of it ? A. Yes j it is altogether
as natural and necessary, Exod. iii. 14.
£). Is it natural and necessary to the divine nature to
reside in the first person as a Father ; in the second, as a
Son j and in the third as one proceeding from the Father
and Son ? A. Yes ; there is nothing in the God-
head or any person in it, which is not natural and neces-
sary in the highest sense, Exod. iii. 14.
Qj. Are then these three divine persons equally indepen-
dent upon one another? A. Yes, Phil. ii. G.
Q. Doth the light of nature discover that the one di-
vine nature subsists in three distinct persons ? A. No j
the uncorrupted light of nature discovers no more of God's
perfection than is necessary to our giving him that honour
we owe him as the author of our being, if so much.
Q. Can the reason of creatures comprehend the subsist-
ence of one divine nature in three persons ? A No •,
no more than it can comprehend the infinity, eternity , &c.
of God, Job xi. 7. and xxvi. 14.
Q. Why have Satan and his instruments so much oppo-
sed the doctrine of the Trinity ? A. Because it is a fun-
damental truths upon which the whole work, of redemp-
tion, and all revealed religion, are founded, John xvii. 3.
Qj How is the whole work of redemption founded on
it ? A. Because if there had not been one divine
person to send, and he the exacting judge, another to be
sent as atoning surety, and a third to apply his purchase,
we could not have been saved, 2 Cor. xiii. 14.
Qj How is, the whole of the revealed religion founded
on the doctrine of the Trinity ? A. Because we must
worship the Father, in the Son, and by the Spirit.
(^. Is the knowledge of the doctrine of the Trinity ne-
cessary to salvation ? A. Yes, John xvii. 3.
Q. How can that be, when it is so mysterious ?
A. So is every thing in God *, and it is only necessary
that we know and believe concerning it what the scripture
plainly reveals in 1 John v. 1. 2 Cor. xiii. 14. &c.
Q. How prove you that there are three persons in the
Godhead ? A. The scripture affirms, that in the name
of three divine persons baptism is administered ; and that
these three bear witness to divine truths, bestow divine
blessings, and acted different parts at Christ's baptism.
Quest. 6. Of the Trinity. 35
(£. What different parts did these persons act at Christ's
baptism ? A. The Father from heaven gave testimony
to Christ, the Son stood on Jordan's bank, and the Holy
Ghost descended upon him like a dove, Mat. iii. 16, 17.
O. How prove you that these three are persons, and
not bare names or properties ? A. Because thinking,
willing, and such act3 and relations as are proper only to
persons, are in scripture ascribed to each of them.
Q. How do you prove that they are distinct persons
from one another ? A. Because they have distinct
offices in the work of redemption, and distinct personal
properties, John xvi. 7, 15. £ph. i« 3, — 22.
Q. What distinct office or agency have they in the work
of redemption ? A. The Father proposeth, the Sen pur-
cbasetl), and the Holy Ghost applieth it, Eph. i. 3. 22.
Qj. Whereby are these divine persons properly distin-
guished ? A. By their distinct personal properties*
Q. What is the personal property of the Father ?
A. To beget the Son, Psal. ii. 7.
Q. What is the personal property of the Son ?
A. To be begotten of the Father, John i. 14.
Q. What is the personal property of the Holy Ghost ?
A. To proceed from the Father and Son, John xv. 26.
Q. How prove ycu that the Holy Ghost proceeds from
the Son as well as from the Father ? A. Because he is
called the Spirit of the Son, and is sent by him as well as
by the Father, Gal. iv. 6. John xvii. 7. and xv. 26.
Q. When did the Father beget the Son, and the Spirit
proceed from both ? A. From all eternity, Psa?, ii. 7.
Q. Is it the divine nature or substance, absolutely con-
sidered, that begets, is begotten, or proceeds.
A. No ; it is a divine person : the person of the Father
begets, the person of the Son is begotten, and the person
of the Holy Ghost proceeds from both, John i. 15. xv. 26.
Q. Wherein doth a personal and an essential property
differ ? A. An essential property is common to all
the divine persons ; but a personal property is peculiar to
one person, and incommunicable to another.
Q. Are the properties of absolute independency, neces-
sary existence, most high, and only true God, equally ap-
plicable to all the divine persons ? A. Yes ; for these
are absolute and essential, not personal propertie?.
36 Of the Trinity. Quest. 6.
Q. Is it then safe to call the Father the fountain of the
Godhead, or of the Trinity? A. No j John x. 30.
Q. Is it not a preferring of one person to another, to call
the Father the first, the Son the second, and the Holy-
Ghost the third ? A. No 5 it only says that they subsist
and act in that order, Mat. xxviii. 19. Eph. i. 3, — 23.
Q. Is it safe to say the Father begets the Son by know-
ing himself, and that the Holy Ghost proceeds from the
mutual love of Father and Son ? A. No ; for God's
knowledge and love, as in himself, are the very same.
Q. How prove you that these three persons are one
God?
A. There is but one God; and all these three are in
scripture called God and one, 1 John v. 7. John x. 30.
Q. How can these three persons be one God ?
A. By their being the very same in substance, 1 John v. 7.
Q. Has each of these persons only a part of the divine
nature, and a substance perfectly like to one another ?
A. No j they have the very same divine substance, and
each the whole of it ; for the divine essence is simple, and
cannot be divided, John x. 30. 1 John v. 7.
Qj If these persons be the same, how are they said to
be equal ? A. They are the very same in substance
and nature, but they are equal as persons, 1 John v. 7.
Q, Wherein are they as persons equal ?
A. In all divine perfections and glory, 2 Cor. xiii. 14.
Q. How prove you that the Father is God ?
A. The scripture often affirms him to be God ; and
none but Atheists ever doubted of it, Eph. i. 3, 17.
Q. Is the Father only God ? A. No.
Q. How then is he called the only true God? John xvii. 3.
A. Though he be the only true God, so as to exclude
all false gods ; yet that does not infer that he only is the
true God, so as to exclude the Son and Holy Ghost from
being the only true God, 1 John v. 7, — 20.
Q. How do you prove that the Son is God ?
A. Becr.use the names, attributes, works, and worship
proper to God, are given to him as well as to the Father
in scripture.
Q. What divine names are given to the Son ?
A. He is called Jehovah, the great God, the God of glo-
ry, &c. Isa. xlv. 24. Tit. ii. 13. Acts vii. 2. &c.
Quest. 6. Of the Trinity. St
Q. What divine attributes are ascribed to the Son >
A. Eternity, unchangeableness, almighty power, know-
ledge of all things, and being every where present*
Q. What divine works are ascribed to the Son ^
A. Creating and upholding all things, redeeming sin-
ners, forgiving sins, raising the dead, judging the world,
&c. John i. 2. Col. i. 17. Tit. ii. 14. Acts v. 31, &c.
Q. What divine worship is required and ascribed to the
Son ? A. Honouring him even as the Father, believ-
ing, and being baptized in, and calling on his Bame.
Q. How then is the Son called the Father's servant ;
and himself says, The Father is greater than 1?
A. The meaning is only, that the Son, (not as Son,
but) as man and Mediator, is inferior to the Father.
Q^. How do you prove that the Holy Ghost is God ?
A. Because the same divine names, attributes, works,
and worship, are ascribed to him in scripture as to the
Father and Son.
Q. What divine names are given to the Holy Ghost \
A. He is called Jehovah, God, &c. Acts v. 4.
Q. W"hat divine attributes are ascribed to him ?
A. Eternity, knowledge of all things, and being every
where present, Heb. xi. 14. 1 Cor. ii. 10.
Qj. What divine works are ascribed to him ?
A. Creation, formation of Christ's human nature, re-
generation, and sanctification of sinners, &c. Gen. i. &c.
Q. What divine worship is ascribed to the Spirit ?
A. Prayer, praise, baptism in his name, &c. Rev. i. 4.
Q. Can the mystery of the Trinity be illustrated by si-
militudes ? A. No j whatever similitudes men have
used to this purpose, have rather clouded than cast light
upon it.
Qj. What doth the denial of any of the divine perfec-
tions, or of the divinity of any of the persons in the God-
head, amount to ? A. To blasphemy and heresy.
Q. What is blasphemy ? A. A reviling of God.
Q. What is heresy ? A. The denial of a funda-
mental truth by a professed church-member, . especially if
obstinately persisted in, 2 Tim. ii. 18. Tit.iii. 10.
Q_. How is the mystery of the Trinity terrible to the
wicked ? A. Because the wrath of all the three di-
vine persons shall be eternally poured out upon them.
Q. How is it sweet to believers? A. Because th ess.
t D
38 Of God's Decrees. Quest. 7.
three persons do attest the gospel-truths the saints believe ;
and shall be their infinite and eternal portion.
Quest. 7. What are the decrees of God 9
Answ. The decrees of God are, bis eternal
purpose, according to the counsel of his will,
whereby, for his own glory, he hath fore-or-
dained whatsoever comes to pass.
Q. What are these acts of God which we must know
and believe ? A. His decree, and the execution of it.
Q. Wherein do these differ ? A. His decree is his
agency within himself before time ; but the execution of
it is his work without himself, begun in time.
Q. What is a decree ? A. Foreordaining what,
and in manner, things shall come to pass.
Q. What hath God decreed and foreordained ?
A. All things that come to pass, Acts xv. 18.
Q. When did God decree all things ?
A. From all eternity, Acts xv. 18. Eph. i. 4.
Q. According to what rule hath God decreed all
things ?
A. According to the counsel of his own will.
Q. For what end hath God decreed all things ?
A. For his own glory, and his people's good.
Qj Are the decrees of God one or many ?
A. The decreeing act of God is one, but the things
decreed are many.
Q. How is God's decree called in scripture ?
A. A counsel, purpose, appointment, or determination.
Q. Why is it called a counsel? A. Not as if
God needed to deliberate ; but because of the great wis-
dom that is in it, Rom. xi. 33, 34. Eph. i. 11.
Q. Why is the decree called a purpose ? A. Be-
cause God is fully resolved to execute it, Isa. xlv. 10.
Q. Why is it called an appointment or determination ?
A. Because it is fixed bv the highest authority.
Q. What are the properties of the decrees of God ?
A. They are eternal, holy, wise, absolute, and un-
changeable.
Q. How do you prove that God's decrees are eternal >
Quest. 7. Of God's Decrees. 39
A. The decree of our salvation was before the foundation
of the world ; all the works of God were then known to
him, and are connected with our salvation, Eph. i. 4.
Q. How do you prove that God's decrees are holy and
wise ? A. Because the holy and .wise God is the au-
thor of them > and holiness and wisdom shine in the exe-
cution of them, Mark vii. 37. Psalm cxlv. 17.
Q. What do you mean by the decrees of God being ab~
solute ? A. That they are fixed by the will of God,
without any dependence on the creature, Isa. lv. 9.
Q. How do you prove God's decrees are absolute ?
A. Because God cannot but foreknow all events, can-
not want power, to perform his designs \ nor can he sub-
ject his own will to a dependence on that of his creature.
Q. Though the decreeing act depend not on any thing
done by the creature, yet has not God in the decree fixed
an inseparable dependence of the end upon the means, in
the execution of the decrees ? A. Yes j he at once
so fixeth.the end, and the means ofobtaining.it, that if
men neglect the means, they must come short of the end,
Acts xxvii. 24, 31. Mark xvi. 16. John iii. 36.
Q. Ought we then to be as diligent in using the means
of happiness for our seul«s and bodies, as if there were no
decree? A. Yes, Deut. xxix. 29. Phil. ii. 12,13.
£). What mean you by God's decree being unchange-
able ? A. That nothing can fall out, either as to
means or end, otherwise than as settled in the decree.
Q. How prove you that God's decree is unchangeable ?
A. Because God himself is unchangeable ; and has said
bis counsel shall stand, Isa. xlvi. 10. Psal. xxxiii. 9, 11.
£). Doth not this force the will of creatures, and cause
them to act contrary to it? A. No ; the decree is so
wisely laid as it cannot be frustrated, and yet as full scope
allowed to the will of the creature, as if there were no de-
cree, Acts xxvii. 27, 28. John vi. 37, 44, 45.
Q^ Are the most casual events, and the precise term
of every man's life, immutably decreed ? A. Yes.
Q. How prove ycu that ?
A. Because such events have been often foretold ; and
man's days and number of his months, are determined by
God, and his bounds appointed that he cannot p^ss, 1 Kings
xxii. 34. Job xiv. 5.
Q. How then is God said to shorten men V lives ?
40 Of God's Decrees. Quest. 7.
A. Not by taking them away sooner than the appoint-
ed time, but by cutting them off sooner than the constitu-
tion of their bodies seemed to presage, Psalm lv. 23.
O. Did not God add to Hezekiah's life after the ap-
pointed time of his death was come ? A. No j he
<^nly added fifteen years to his life after he was struck with
a disease that threatened sudden death, Isa. xxxviii.
Q. Plow may the decrees of God as to their objects be
distinguished ? A.' Into common and special.
Qj. What is God's common decree ? A. That
which equally extends to all things, Eph. i. 11.
Qj. What did God decree about creatures themselves ?
A. To create, uphold, and govern them.
Q. What did he decree about the matter and goodness
of actions ?
A. To effect that matter and goodness.
Q. What did he decree with regard to the sinfulness of
actions? A. To permit, bound, and overrule
it to his own glory, Acts iv. 27, 28. and xiv. 16.
Q; What is predestination, or God's great and special
decree ? A. It is the decree which unalterably settles
the eternal state of angels and men, and the means there-
of, Rom. ix. 22, 23. 1 Tim. v. 21.
Q. If the eternal state of every man and angel be un-
alterably settled, why need we pray, read, hear, &x. to
make sure our eternal happiness ?
A. Because the right use of these means is the decreed
way of receiving Christ, in whom we obtain happiness ;
even as eating and drinking are the necessary means of our
living a natural life.
Q^ What are the two branches of predestination >
A. Election and reprobation, Rom. ix. 22, 23.
Q^ What is the election of angels ? _ A. God's de-
cree to continue and establish such particular angels in
eternal holiness and happiness, 1 Tim. v. 21.
Q. What is God's election of men ? A. His chusing cer-
tain persons of mankind from among the rest, and giving
them to Christ to be redeemed from wrath, 1 Thess. v. 9.
Q. Who are the elect of mankind ? A. Those
that were chosen by God from all eternity to everlasting
life, 1 Thess. i. 4. and v. 9. 2 Thess. ii. 13.
Q. For what end were they chosen ? A. For the
praise of the glory of God's free grace, Rom. ix. 23.
Quest. ?. Of God's Decrees. 4T
Q. What reason or motive made God to cliiise any ?
A. His own free love, Deut. vii. 7, 8. Eph. i. 4, — T
Q. What made him chuse some rather than others ?
A. His mere good pleasure, Exod. xxxiii. 19.
£). How prove you that we were not elected upon ac-
count of our foreseen faith and holiness ? A. Be-
cause *'/ is not in him that wil/eth, or of him that runneth^
but of God that sheweth mercy ; and faith and holiness are
the fruits of election ', and so cannot be the cause of
God's chusing us, Rom. ix. 16. 2 Thess. iL 13.
Q. Is Christ as mediator the cause of election, or elect-
ing love ? A. No ; the Father himself loved us.
Q. What relation then hath Christ to our election ?
A. He is the head of it, in whom we are chosen, and
the great mean of accomplishing that purpose, Eph. i. 4,
Q. How do you prove that men are elected ?
A. The scripture speaks of some ^vessels of mercy, a*
fore prepared to glory, ordained to eterna/\\k, appointed 2lV>&
chosen to salvation, Rom. ix. 23.
Q^_ How prove you that particular persons are elected $
A. Because otherwise Christ as an head might have for
ever been wholly without members, Rom. ix. 13, 23.
Q. How ought we to improve the decree of election ?
A. By taking encouragement to believe from the sove-
reignty of God's love, and studying to have our election
evidenced by our effectual calling and sanctification.
Q^ What is reprobation ? A. It is God^s decree
to permit unelected angels and men to fall into, and con-
tinue in sin, and to punish for the same.
Q^ Is sin the cause of reprobation ?
A. Sin is the cause of damnation j but God's sovereign
"Will is the cause of reprobation, Ronuix. 11, — 23.
Q. Is not God partial, in appointing some to wrath,
and others to happiness? A. No*, for though he
give the elect what they deserve not, yet he inflicts nothing
upon reprobates, but what they well deserve.
- Q. Doth reprobation oblige any to sin ? A. No j sin
is wholly the creature's voluntary choice, Jarru i. 13.
Q. What is the end of reprobation ? A, The
glory of God's sovereignty and justice, Rom. ix, 22„
Q. How should we improve this awful decree of repro*
bation ? A. By flying speedily to Christ, that
we may see that we are not included in it, Isa. lv. 1,— 3>
D3
42 Of 'the Execution of 'God's Decrees. Quest. 8.
Quest. 8. How doth God execute his decrees?
A nsw. God executeth his decrees in the
works of creation and providence.
Q. What do you mean by God's executinghh decrees?
A. H.s doing what he purposed in the decree.
Q. When doth God execute his decrees?
A. He begins the execution in time, and continues it
through all eternity, Gen. i. Matth. xxv. 46.
Q. Doth God fully execute his decrees ? A. Yes j he
worketh all things according to the counsel of his will.
Q. In what are God's decrees executed ?
A. In the works of creation and providence.
Q. To which of these doth redemption- work belong ?
A. To providence, as the principal part thereof.
Qj V\ herein doth creation and providence differ ?
A. In creation God gives a being to creatures, and
works without means ; in providence he upholds and di-
rects his creatures, and ordinarily works by means.
O. Can the execution of God's decrees be hindered ?
A. No ; the frequent essays of devils and men to hinde*
it, are made means of promoting it, P>al. lxxvi. 10.
Quest. Q. What is the work of creation?
Answ. The work of creation is, God's mek-
ing all things of nothing, by the word of his pow-
er, in the space of six days, and all very good.
Q. In what did God begin the execution of his decree ?
A. In the creation of the world, Gen. i.
Q. When did God create all things ?
A. In the beginning of time, Gen. i. 1.
Q. Was there no matter, or any thing else besides God,
before the creation ? A. No, Heb. xi. 3.
Q. How prove you that the world had a beginning ?
A. Reason shews, and t'^e scripture asserts it, Gen. i.
Q. How do you prove from reason, that the world did
»ot exist from eternity ? A. Because it is finite and
changeable j history reacheth but a few thousand years
backward ; arts, sciences, and many other discoveries, arc
but very late, &c>
Quest. 9. Of Creation. 43
Q. Why might not the world come into being by mere
chance ? A. Because chance, being the mere want
of design, (or nothing), can produce nothing.
Qj Why might not creatures make themselves ?
A. Because that which makes a thing, must be before it,
O. Who then is the alone Creator of all things ?
A. God j Father, Son, and PJoly Ghost, Psal. xxxiii. 6,
Qj. How do you prove, that no creature did or could
assist God in creation-work ? A. Because, as there is an
infinite distance between nothing and being, creation-work
requires infinite power, which no creature can have.
Q^ What is meant by God's creating of things I
A. His making them cut ofnothing, Gen. i. 1.
Q What different kinds of creation are there ?
A. Two, viz. creation out of mere nothing, and crea*
tion out of unfit matter, Gen. i. 1, — 31.
Q. What was created immediately out of mere nothing?
A. Heaven, earth, light, angels, and the souls of men.
Q. What did God create out of unfit matter ?
A. Fishes, fowls, cattle, the body of man, &c.
Q Out of what were the fishes and fowls made ?
A Out of the waters, Gen. i. 20.
Q. Of what were cattle and creeping things made ?
A. Of earth, Gen. i. 24.
Q. In what space of time did God create all things ?
A. In the space of six days, Exod. xx. 11.
Qj Could r,oi Gcd have created all things in a moment ?
A. Yes \ there is nothing too hard for the Lord ~
Qj, Why then took he up six days in creation-work ?
A. That we might the better see the wise order of his
work j and might imitate him in working six days, and
resting on the seventh, Exod. xx. 9, — 11.
Q, What was God's work on the first day ?
A. He made the heavens, the earth, the light, and pro-
bably also the angels, Gen. i. 1,3.
Q. How does it seem probable that the angels were
created on the first d?.y ?
A. Because it is said, they shouted for joy, when God
laid the corner-stone of the earth, Job xxviii. 6, 1.
Qj, What manner of creatures are angels?
A. Spirits, who have great wisdom and strength.
£). Of what u<<e are angels ? A. To attend God
in heaven, guard his people on eartb, and destroy their
44 Of Creation. Quest. 9.
enemies, Matth. xviii. 10. Psal. xxxiv, 7. and xx.sv. 5, G»
Q. In what estate were angels created ?
A. In a most holy and happy estate, 2 Pet. ii. 4.
Q. Did they all abide in that estate ? A. No \
many of them sinned and became devils, Jude 6.
Q. What did God upon the second day ?
A. He made the air and firmament, Gen. i. 6.
Q What did God upon the third day ? A. He
separated the water from the earth, and made the herbs,
gra»-<, and trees. Gen. i. 9, II.
Q. What did God upon the fourth day ?
A. He made the sun, moon, and stars, and appointed
them their motions and use, Gtr>. i. 14.
Q. What did God upon the fifth day ?
A. He made the fishes and the fowls, Gen. i. 20.
Q. What did God upon the sixth day ? A. He
made cattle, creeping things, and man, Gsn. i. 25, 26.
Q_. For what end did God make all things ?
A. For the glory of his own perfections, Prov. xvi. 4.
Q. What perfections of God were especially glorified
in creation ? A. His eternity, independence, wis-
dom, power, holiness, goodness, &.c. Psal. civ. 24.
Q. How was God's eternity manifested in creation ?
A. His making all things, shewed that he was before
all things, John i. 1. 2. Psal. cii. 25, 27.
Q. How was God's independence manifested in creation ?
A. His giving a being to all things shews, that all
things depend on him ; and that he is self- sufficient, and
depends upon none, Rom. xi. 36.
Q. By what did God make all things ?
A. By the word of his power, Gen. i. 3, 6. &c.
Q^, What was that word ? A. Let them be.
Q. In what condition did God make all things ?
A. He made all things very good ; that is, they were
perfect in their kind, and fit to answer the ends for which
they were made, Gen. i. 31.
Q. How then are many things now very hurtful ?
A. Sin hath made them hurtful, Lam. iii. 38, 39.
Q. How hath sin made irrational creatures hurtful ?
A. Sin made man a rebel against God ; anc$%herefbre
God hath made sundry creatures to hurt him, or what
belongs to him, Deut. xxviii. 15, — 68.
Q. What evil is it that God is said to create ?
Quest. 10. Of Man's Creation. 45
A. The evil of punishment, but not the evil of sin.
Q. Who created sin ? A. It cannot be created, as
it hath no being ; but the devil brought it into the world.
Q. What did God upon the seventh day I
A. He thereon rested from all his work, Gen. ii. 2.
Q. Was God wearied with his working six days ?
A. No ; he fainteth not, neither is weary, Isa. xl. 28.
£). What then doth his resting signify ? A. His ceas-
ing from creation-work, and rejoicing in it, Gen. ii. 1, 2.
.Q. H*ath God created nothing since the first six days ?
A. Though he still immediately creates the souls of in-
fants, yet he has made no new species of creatures.
Q. What may we learn from creation ? A. To
humble ourselves before God, and to trust in his power.
Quest. 10. How did God create man 9
Answ. God created man male and female, af-
ter his own image, in knowledge, righteousness,
and holiness, with dominion over the creatures.
Q. Which was the best and last creature that God
made on earth ? A. Man, who was to govern the
rest, Gen. i. 26. Matth.xvi. 26.
Q. Why did God defer the creation of man till all o-
ther things were made ? A. That man might be
brought into the world as a well-furnished habitation.
Q. What pecuHar solemnity did God use in making
man ? A. A council of the divine persons was held
for that purpose, Gen. i. 26.
O. Why was this solemnity used in making man ?
A. Because he only was to bear God's image, and be
God's deputy on earth ; and in his nature the Son of God
was to appear, Gen. i. 26, 28. Isa. vii. .14.
Q_. In what sexes did God create man ?
A. God created man male and female, Gen. i. 27.
Q. Why was man so made ? A. For the propagation
of mankind, and their mutual helpfulness, Gen. ii.
Q. Of what parts doth the nature of man consist ?
A. Of two, a body and a soul, Eccl. xii. 7.
Q. Wherein do a body and a soul differ ? A. A body
is an unthinking substance, which may be seen, felt, and
divided in two parts $ but a soul is a thinking substance,
46 Of 'Man's Creation. Quest. 10.
which cannot be seen, felt or divided into parts, or die.
Q. Of what was the body of man created I
A. Of the dust of the ground 5 to teach us to be humbk
and mindful of death, Gen. ii. 7. and iii. 19.
Q^ Of what was the body of the woman formed ?
A. Of a rib taken out of the man ; to teach us the
great love and near equality that should take place between
married persons, Gen. ii. 22, — 24.
Q. Of what were their souls made ? A. Of no-
thing \ God breathed them into their bodies, Gen. ii. 7.
Q. What doth that teach us ? A. How easily
Go u cieateth, and that with the same ease he can call back
our souls by death, Zech. xii. 1.
Q. In what doth the soul of a man and that of a beast
differ ? A. Beasts have no proper soul, and their
spirit perisheth at death ; but man's soul can subsist when
separated from the body, and lives for ever.
O. How prove you that man's soul liveth for ever ?
A. Christ paid an infinite price for its ransom j to it is
made the promise of eternal life, or threatening of eternal
death *, it cannot be killed with the body, but in death
returns to God, Matth. x. 23. Eccl. xii. 7, &c.
Qj What doth this teach us ? A. To be much more
careful for our souls than our bodies, Matth. xvi. 26.
Q. How is God as our Creator called in scripture ?
A. The Potter, and the Father of spirits.
Q. Why is he called the Potter ? Isa. Jxiv. S.
A. Because he forms our bodies out of clay, and can
dispose of us as he plta-ses, Jer. xviii. G.
Q. Why is he called the Father of Spirits, Hcb. xii. 9. ?
A. Because he creates angels and the souls of men.
Q. How did God call the first man and woman when
he had made them ? A. Adam ; which signifies
either red earth, or beautiful, ox joined in love.
Q. Why did God call ihem both by this name ?
A. That they might continually remember their low
original, their near relation, and duty of love to one ano-
ther ; and their duty to God, to .shew themselves the
beauty of this lower world ? Gen. ii. 7, 22.
£). How were they the beauty of this lower world ?
A. In them the beauty of the heavenly and earthly
creation, a most elegant body, and a rational spirit, were
united into one person, Gen. i, 27. and ii. 7.
Quest. 10. Of Man's Creation. 47
Q. After whose image was man created ?
A. After the image of God, Gen. i. 27.
Q^ Whether was man's soul or body properly made af-
ter the image of God ? A. His soul, Col. iii. 10.
Q. How prove you that his body was not properly made
after the image of God ? A. Because God hath no
body, but is a most pure Spirit, John iv. 24.
Q. Wherein was man's soul made like unto God ?
A. In its substance and qualities.
Q. HowT was man's soul made like unto God in its sub-
stance ■? A. God is a Spirit, and it was made a spiri-
tual substance, John iv. 24. Matth.x. 28.
Q. In what qualities was man's soul made like unto
God?
A. In knowledge, righteousness, and holiness.
Qj. What knowledge had man at his creation >
A. Such a perfect knowledge of God, his will and
•»orks, as rendered him happy, and perfectly fit for his
duty, Gen. iii. 22. Eccl. vii. 29.
Q. What righteousness had man when created ?
A. He was sweetly disposed, and perfectly able to ren-
der to God, and to others, what was their due.
Q^ What holiness had man at his creation ? A. He
was perfectly free from sin, loved and delighted in the
holiness, worship, and service of God, Eccl. vii,. 29.
£). What flowed, from Adam's likeness to God in
knowledge, righteousness, and holiness ?
A. A likeness to God in honour and happiness.
Q, How was man like God in honour ?
A. As God's deputy he had dominion over the crea-
tures, Psalm viii. 6.
O. Over what creatures had man dominion? A. On-
ly over the creatures on earth, as fishes, fowls, cattle, creep*
ing things, &c. Gen. i. 2S. Psalnrviii. 6, — ^8.
Q. What happiness had man at his creation ?
A. He was free from all sorrow and death, and had
sweet communion with God, as his father and friend.
Qj, Where was man placed when created ? A. In
the pleasant garden of Eden, which God planted, Gen. ii,
Q. Why put he man into it ? A. To heighten his
earthly happiness, and that he might keep and dress it.
Q. Did not God allow them to be idle in that estate ?
A. No j all idleness is of the devil, 1 Tim. v. 13.
48 Of God's Providence. Quest. 11.
Q. Was man's work then a toil to him ? A. No \
it did not fatigue him, but was his pleasure and happiness,
as he saw and enjoyed God in every thing.
Q. What influence should the view of that holy and
happy estate now have upon us ? A. It should make
us cry out with grief, IVo to us that we have sinned.
Q. 11. What are God's works of providence?
Answ. God's works of providence, are his most
holy, wise, and powerful preserving and govern-
ing all bis creatures, and all their actions.
Q^ Wherein doth God still continue to execute his de-
crees ? A. In the works of providence.
Q. What call you the providence of God ?
A. It is that care he taketh of his creatures.
Q. What are the properties of God's care or provi-
dence ? A. It is most holy, wise, and powerful.
Qj. Wherein doth the holiness of God's providence ap-
pear ? A. In its tendency to encourage holiness, s
discourage sin, and bring glory to God out of it.
Q. How doth God bring glory to himself out of sin ?
A. In punishing it in some, forgiving it in others, and
making the chief of sinners sometimes become the chief of
saints, 2 Chron. xxxiii. 11, 12, 13. Acts ix.
Q. How doth the wisdom of God's providence appear ?
A. In his making all, even the worst things, tend to
his own glory, and the good of his people , and in caus-
ing one thing answer many ends at once, Rom. viii. 28.
O. Wherein doth the powerfulness of God's providence
appear ? A. In his irresistibly bringing about
great events by weak, or no means, or in opposition to.
them, Dan. iv. 34. Isa. xli. 14, — 16.
Q. What are the parts or branches of God's providen-
tial care? A. Preserving and governing his creatures.
Q. What mean you by God's preserving his creatures?
A. His upholding them in their being and works.
Q. What need is there of God's preserving his crea-
tures ?
A. Because otherwise they would return to nothing.
Q. What is meant by God's governing his creatures?
A. Directing them to the ends he hath appointed them.
Que3t. 11. Of Gov's Providence. 49
Q. What need is there of God's governing all things ?
A. Because otherwise they would run into confusion.
Q. Whence do you prove, that God preserves and go-
verns all things ? A. From the Scripture and reason.
Q. How do the scriptures prove it ? A. It declares
that God upholds all things, and directs our steps, and that
we live and move in him : and it foretold a multitude of
events before they took place, Heb. i. 3, &c.
Qj. How doth reason prove it ? A. It shews, that
without God, so many jarring creatures could never be
preserved in such order, or directed to one common end :
nor could sun, moon, stars, Sic. observe such exact order
and revolutions, nor any miraculous event happen.
Q^What is the object of God's providence ? A. All
his creatures, and all their actions, PsaL ciii. 19.
Q. How is God's providence exercised about angels ?
A. In permitting some to sin, and lie therein ; esta-
blishing the rest in holiness and happiness, and employing
them in the administration of his mercy and justice.
Q. How is God's providence peculiarly exercised about
men ? A. In giving or with-holdlng from them the
ordinary means of salvation, and enabling them to improve,
or suffering them to abuse these means, as he sees meet,
Psal. cxlvii. 19, 20. Rom, ix,
Q. About wThom is God's providence especially exer-
cised ? A. About his church, especially about Christ
her head, and his real members, Isa. xliii. 1, &c.
Q . How prove you that God's providence extends to
the meanest creatures ? A. Because the hairs of
our head are numbered *, and sparrows cannot fall to the
ground without him, Matth. X. 29, 30.
Q. Is it not mean for God to care for such inconsider-
able things ? A. No *, whatever he hath made, is
not below his care : his cave of high creatures shews his
majesty, and his care of the meanest creature, shews his
great condescension, Matth. vi. 30. Psal. civ.
(J. Are not all creatures equally mean when compared
with God ? A. Yes ; for he is infinite, and they are all
finite ; and so equally at an infinite distance from him.
£). What actions of creatures are .he objects of God's
providence ? A. All their actions, whether natural,
accidental, or moral, Col. i. 11. Job xxxviii, — xli.
50 Of God's Providence. Quest. 11.
Q. How is God's providence exercised about natural
actions ? A. In exciting the natural instinct of creatures,
and giving them power and opportunity to follow it,
Q. How is God's providence exercised about casual or
accidental actions, as killing a man with a bow-shot at a
venture, &c. ? A. In joining or disjoining the cir-
cumstances of these actions otherwise than the actors there-
of intended, Exod. xxi. 13. 2 Kings xxii. 34.
Q. How is God's providence more generally exercised
about moral and reasonable actions r* A. In prescrib-
ing a law to be the rule of them, and in annexing rewards
end punishments to them, Exod. xx. Deut. xxviii.
Qj How may moral actions be distinguished ?
A. Into good and evil, Deut. xxviii. 1, 15.
Q. Are no reasonable actions indifferent, that is neither
good nor evil ? A. They may be indifferent m their
tre ) but with respect to their manner and end, they
m\l$t be either gocd or evil, 1 Tim. i. 5, 6.
Q. How is God's providence specially exercised about
good actions ? A. In stirring up to, directing in, and
giving power and opportunity for them, Phil. ii. 12, 13.
Q. How is God's providence exercised about sinful ac-
tions ? A. In concurring to the substance of the act *,
and in permitting, bounding, and over-ruling to his own
glory the sinfulness of it, Isa. xxxvii. 29.
Q. Doth this any way make God the author of sin ?
A. No , when God so hates and punishes sin, he can
never in any respect be the author of it, Zeph. iii. 6.
Qj Doth God's exciting or concurring in actions any
\vay check the free will of creatures ? A. No.
Q. Whence is it then that men raise an outcry against
God's providential concurrence with all, especially sinful
action?, as if that and his decree put a force upon the will
of creatures ? A. It arises from their great
pride and ignorance, in measuring God by themselves ;
for, because they could not effect the matter of a iinful ac-
tion, and not its sinfulness, neither absolutely decree, nor
infallibly determine another to an action, without forcing
his will, they conclude that God is incapable to do it j
'forgetting that as the heavens are high above the earth, so
are God's ways above our ways, Isa. lv. 9.
Q. How is God's providence with respect to actions
ordinarily called ?
Quest. 11. Of Gob's Providence. 51
A, His providence about moral actions is called his mo-
ral government ; and his providence about all other ma*
tions and actions, is called his natural government.
Qj How may the providence of God with respect to its
effects be distinguished ? A. Into ordinary and
extraordinary, Gen. xxtx. and xix.
Q. What call you ordinary providence ? A. That
which produces common events by ordinary means.
O. What call you God's extraordinary providence ?
A. That which produceth miracles, Exod. vii. — xiv.
Q. What is a miracle ? A. An event beyond or con-
trary to the power of second causes, as_ raising the dead,
healing the sick, by a word, &c. 2 Kings iv. &c.
Q/In what is God's providence often dark and myste-
rious ? A. In its secret track, and outward appearance*
Q* How is it mysterious in its secret track ?
A. In bringing about the most glorious events by the
most improbable means, Esther i, — 10. Acts ii. &c.
Qj. What are some instances of this ? A. Joseph's
dignity in Egypt was brought about by hatred, slavery,
and imprisonment \ and Christ's exaltation, and his peo-
ple's salvation, by his cursed and shameful death.
Qj What doth this teach us ? A. To believe always
that God is taking the best way to accomplish his promise,
though providence seem to contradict it.
O. How is God's providence mysterious in its outward
appearance? A. In the temporal prosperity,
of the wicked, and the adversity of God's dearest saints,
Psal. Ixxiii.
Q. Why doth God take this course ? A. To shew
his own contempt of worldly things, wean his people's
hearts from the world, and gain them to himself.
Q. Whether are saints losers or gainers, when God
emptieth them of worldly good things, in order to gain
them to himself ? A. They are the greatest gainers.
£}. When shall all dark providences be cleared up ?
A. When we enter on the state of glory in heaven.
Qj What will the saints then think and say of all.pro-
vidences ? A. They will admire the love, grace-,,
and wisdom that ran through them all ; and with joy and
thanksgiving cry out, He hath done ail things well.
Q. What attributes of God are manifested in the works
E2
32 Of the Covenant of Works. Quest. 12.
of providence ? A. His independency, infinity, wis-
dom, power, holiness, justice, goodness, truth, &c.
Quest. 12. What special act of providence did
God exercise towards man in the estate ichere-
in he teas created ?
Answ. When God had created man, he en-
tered into a covenant of life with him, upon
condition of perfect obedience; forbidding him
to eat of the tree of knowledge of good ancl evil,
upon the pain of death.
Q. What part of God's providence should we chiefly
consider ? A. His providence towards man.
Q. In what different estates is God's providence exer-
cised towards man ? A. In his primitive, his fallen, his
recovered, and his eternal estate.
Qj, What providence did God exercise towards man in
his primitive estate ?
A. He instituted the Sabbath for his rest, appointed mar-
riage, and put him into the garden of Eden \ and especi-
ally he entered into a covenant with him, Gen. ii.
O. What is a covenant ? A. It is an agreement
between two or more parties upon certain terms.
Qj What is requisite lo the making of a covenant ?
A. That there be parties, a condition, and a promise j
and also a penalty if any of the parties be fallible.
Q. What understand you by the parties ? A. The
persons who make the agreement with one another.
Q. What is the condition of a covenant ?
A. That which, when performed, doth, according to
paction, give right to claim the reward.
Qj What call you the promise of it ? A. The en-
gagement to reward the fulfilment of the condition.
Q. What is the penalty ? A. That which is agreed
shall be inflicted upon the breaker of the covenant.
Q. Why hath God all along dealt with men by cove-
nant ? A. To shew his own condescension, and how
ready he is to bestow favours upon men 5 and to encourage
a willing obedience, by promising to reward it.
Q. How many covenants hath God made for the eter-
Quest. 12. Of tlie Covenant of Works. #§'
nal happiness of men ? A. Two ; the covenant of
works, and the covenant of grace, Gal. iv. 24. Heb. viii.
Q. How prove you that there are only two covenants
respecting man's eternal happiness ? A. The scripture
mentions only two such covenant j and represents all men
asunder the one or the other, Gal. iv. 24, — 31.
Q. -How prove you. that there was a covenant made with
Adam in his innocent estate ? A. In Gen. ii. 16, 17.
we have all the requisites of a covenant, vi%. parties, con-
dition, and penalty, which includes the promise : and
Hos. vi. 7. margin, it is said, They, like Adam, transgressed
the covenant : nor could Adam's sin be charged on his pos-
terity, if no covenant had been made with him.
Qy Was Adam, by virtue of his creation, under this
covenant ? A. No \ he was only under the /aiu of God.
Q. Wherein did that law, and the covenant made with
him, differ? A. The law made him God's servant,
and required perfect obedience, without promising any re-
ward j but this covenant made him God's friend and ally,
and promised a glorious reward to obedience to which
himself had engaged.
O. How is this covenant made with Adam ordinarily
called ? A. The covenant of works or life, the law
or legal covenant, and the first covenant.
Q^ Why is it called the covenant of works £
A. Because man's good works was the condition of it.
£X Why is it called a covenant of life ?
A. Because life was the reward promised for keeping it.
Q. Why is it called the law or legal covenant ?
A. Becau-e it was not made between equals, but in-
joined by the great Lawgiver on his subject.
Q^Why is it called the first covenant ? A. Because,
though last made, it vj&sfrst made known to man.
Qj Who were the parties in this covenant ?
A. God and Adam, Gen. ii. 16, 17.
Q. What moved God tc enter into this covenant ?
A. His own free favour and bounty, Job vii. 17.
£L How do"h that appear ? A. Because God as a
Creator might justly have exacted all the service man was
capable of, without giving him any reward : and, notwith-
standing, punished him for disobedience, Luke xvii. 10.
£). Was very much grace manifested in the covenant of
works ? A. Yes -p very much free favour and bounty,
E3
54 Of the Covenant of Works. Quest. 12.
Q. How so ? A. In God's not only promising
to reward man's obedience \ but also in so framing this co-
venant, as to admit a covenant of grace, if it was broken.
Q. Why then is it not called a covenant of ' gr ace ?
A. Because there was far less grace manifested in it than
is in the second covenant, Rom. v. 20, 21.
Q. How could Adam Le bound by this covenant, when
%ve never read of his consenting to the terms of it ?
A. Being made perfectly holy, he could not with-hold
his consent from any terms which Gcd proposed to him*
Q^ For whom did Adam stand bound in this covenant ?
A, For himself and all his natural posterity, Rom. v.
Q. Who are Adam's natural posterity ? A. All
mankind descending from him by ordinary generation.
Qj Did Adam stand bound for Christ as man ?
A. No ', for Christ descended not from him by ordinary
generation, and had not the person of a man, Isa. vii. 14.
Qj How doth it appear that Adam stood bound for all
his natural seed ? A. They are often called by his
name Adam ; and his breach of covenant is charged upon
them all, Rom. v. 12. 1 Cor. xv. 22.
Q. Why did God make Adam to stand bound for all
his posterity ? A. Because this was a shorter and
safer way of securing their happiness than if each man had
stood bound for himself.
£). How was it a shorter way of securing their happi-
ness ? A. Because if Adam's obedience had been once
finished, none of his posterity could have ever fallen.
Q. How was it a safer way of securing their happiness ?
A. Adam was formed in an adult state, fully capable of
perfect obedience; and had not only a proper regard to
his own happiness, but a fatherly concern for his whole na-
tural seed, to engage him to obedience.
Q. How could Adam be justly bound for persons who
never chose, nor consented to his being their covenant-
head ? A. He was the common father of them all ;
and God, who is wiser than they, chose him , and there-
fore they could not, without sin, have refused their consent.
Q. For what was Adam bound in the covenant of works ?
A. For performing the condition of it.
O. What was the condition of the covenant of works ?
A. Personal and perfect obedience to God's law
Qj How was tliis obedience to be personal .?
Quest. 12. Of the Covenant of Works. 55
A. It was to be performed by Adam himself in his own
proper person, Gen. ii. 16, 17. Gal. iii. 12.
Qj In what was Adam's obedience to be perfect ?
A. In extent, degrees, and duration.
O. How was his obedience to be perfect in extent?
A. His whole man, soul and body, was to obey the
whole of God's law, Gal. iii. 10, 12. Matth. iii. 12.*
Qj How was it to be perfect in degrees ?
A. He was to love and obey the Lord with all his heart
and strength,
Qj. How was his obedience to be perfect in duration?
A. It was to be constantly continued in till his time ©f
trial was over, Gal. iii. 10.
Q. Would Adam have ever been freed from obedience
to God ? A. He would have been freed from obedience
to the law as a covenant, but never from obedience to the
law as a rule of righteousness, Matth. v. 4S.
O. What command, besides the law of nature, did God
require Adam to obey ? A. The command of not
eating the fruit of the tree of knowledge, which grew in
the midst of the garden of Eden, Gen. ii. 16, 17.
Q. Why was this tree called the tree of knowledge of
good and evil ? A. Because God thereby iried Adam's
obedience : and he, by eating it, knew experimentally the
good which he fell from, and the evil he fell into.
(). Why did God forbid Adam to eat of this fruit ?
A. To, manifest his own absolute dominion over, and
interest in all things ; and to try whether man would obey-
out of regard to his mere will and authority, or not.
Qj Was there no other reason against man's eating of
this fruit, but merely God's forbidding it ?
A. No ; the thing was quite indifferent in itself.
Q. Was God's forbidding Adam to eat of this fruit a
snare to entrap him ? A. No ; it was, in itself, a
means to secure him in holiness and happiness ?
Q. How did it secure him in holiness and happiness ?
A. It shewed him, that he was but a subject, and in
danger of falling into sin j and that his true happiness was
in God himself.
Q. Would any other sin, besides eating this fruit, have
broken the covenant of works? A. Yes, Gal. iii, 10.
Q^ For what was God bound in this covenant ?
5(5 Of the Covenant of Works, Quest. 12.
A. To fulfil the promise, if man kept it ; and to execute
the threatening, if he should break it.
Q^. What was promised to man in this covenant ?
A. Life temporal, spiritual and eternal, Gal. iii. 12.
Q. What was this temporal life ? A. The happy
Uniun and communion or soul and body in this world.
Q^. Wherein did that spiritual life consist ? A. In
union to, and perfect fellowship with God in this world.
Qj, Wherein doth eternal life consist ? A. In the
full enjoyment of God in heaven for ever, Psal. xvi. 11.
Q. How could temporal and spiritual life be promised
to Adam when he had it already \ A. The conti-
nuance of this life was promised to him while he did his
duty, and the besiovving of it promised to his seed.
Q. How prove you that eternal life was promised in
the covenant of works ? A. Because eternal death
was included in the threatening : and Christ shews that ac-
cording to the law of works, men would enter into eternal
life by keeping the commandments, Matth. xix. 1G, 17.
Q. What was the penalty of the covenant of works ?
A. Death legal, or being laid under a sentence of con-
demnation ; and death real, which includes death temporal,
spiritual, and eternal, Rom. v. 12. &. vi. 23.
Q. What is that temporal death ? , A. The wrathful
separation of the soul from the body, vHth much sorrow
and trouble while united together in this world.
Q. What is death spiritual ?
A. An accursed separation of the soul from God, and
the loss of his favour and image.
O. What is death eternal ? A. The accursed se-
paration of the whole man from God, and lying under his
wrath in hell for ever, Matth. xxv. 46.
Q. Did Adam die that very day in which he ate the for-
bidden fruit ? A. He died spiritually that very moment,
and fell under the sentence of temporal and eternal death.
Q. vVhy was his natural and eternal death suspended?
A. That the seed whom he represented might be born,
and m-.nv of the human race saved by the covenant of grace.
Q. Would Adam's sin have been punished with death,
though no covenant had been made wlih him ? A. Yes -y
the law of nature being connected with God's vindictive
justice, requires that every sin be punished with eternal
death, Rom. vi. 23. Psalm xi. 6, 7.
Quest. 13. Of Man's Fall 57
£) . Did then his obedience in itself deserve any reward ?
A. No -? man in his best estate is but vanity.
Q. By what charter then had man his happiness secur-
ed ? A. Only by the promise of the covenant of works.
Q. By what sacramental seal was this promise to be
confirmed ? A. By the tree of life, Gen. iii. 22.
Q. How was this a sacramental seal ?
A. The eating of its fruit was a pledge of eternal life*
Q. In what manner did this fruit seal that promise ?
A. Only conditionally, if Adam continued in perfect
obedience till his time of trial was over, Gal, iii. 10.
Q. If Adam had perfectly fulfilled the condition of this
covenant, what title would he have had to the reward ?
A. A mere pactional title, secured by the promise of God.
Q. Why might not Adam's obedience have strictly me-
rited or deserved a reward from God ? A. Because he
owed it wholly to God as the author of his being j and
when he had done all, he would have been an unprofitable
servant, Luke xvii. 10. Job xxii. 3.
Q. Was the obtaining of the reward to be Adam's chief
end or motive in his obedience ? A. No •, but the glory
of God, Prov. xvi. 4. 1 Cor. x. 31. Isa. xliii. 21.
Qj Is the covenant of works still binding ?
A. Yes*, it is still binding upon all that are out of Christ,
Q^ Doth not man's breach of it disannul ils binding
force ? A. No ; it still continues to demand perfect
abea'ience, and "has a new claim of infinite satisfaction for
offences committed, Gal. iii. 10, 12. Heb. ix. 22.
Q\. Doth not Christ by his obedience and suffering, or
believers by receiving that as their righteousness, injure
or destroy this covenant ? A. No j they fulfil, esta-
blish, and exalt it, Rom. X. 4. — iii. 31.
Quest. 13. Did our first parents continue in
the estate wherein they were created ?
Answ. Our first parents being left to the
freedom of their own will, fell from the estate
wherein they were created, by sinning against
God.
Q. Did the making of the covenant of works with A-
dam infallibly secure him in the favour of God ?
38 Of Marts Fall Quest. 13.
A. No \ it left him in a stale of probation.
Q^ What mean you by Adam's state of probation ?
A. His being left to the freedom of his own will, and
having it in his power to lose or gain happiness,
Q. Is any man since the fall properly in a state of pro-
bation or trial ? A. No.
Q. How prove you that believers are not in such a state
of trial ? A. Because their happy ebtate is infallibly
secured in Christ, Rom. viii. 1. Jude 1. 1 Pet. i. 5.
Q. How then are believer's good works rewarded ?
A. That reward is entirely of free grace, Rom. v.
Qj How prove you that unbelievers are not in such a
state of trial ?
A. Because they have destroyed themselves, and can
do nothing for their own relief, Eph. ii. 1. Rom. viii. 8.
Q^ How then are unbelievers punished for their sin ?
A. Because though in our fallen estate sin is our neces-
sary plague, yet me make it the object of our choice and
delight, Rom. iii. 12, 15.
Q^ What understand you by freedom of will P
A. A power to act or not to act, to choose or refuse,
"without force from any other, Deut. xxx. 19.
Q. How many kinds of freedom of will are there ?
A. Three \ freedom only to good ; freedom only to
evil *, and freedom to do both good and evil.
Qj^ Whose will is freely inclined o n ;y to good ?
A. The will of God is necessarily inclined to good, avid the
will of holy angels and gloriBed saints is infallibly determin-
ed to good, by the will of God, Zeph. iii. G. Rev. xxi. 27.
Q^ Whose will is free only to evil? A. The will
of devils and unregenerate men, Rom. viii. 7, S.
Q. What freedom of will have believers in this world r*
A. Their new nature is free only to good, and their
old nature free only to evil, Rom. vii. 14-, 21.
£). Whose will was free both to good and evil ?
A. The will of Adam before the fall, Eccl. vii. 29.
£). Was Adam's will then equally inclined to good and
evil ? A. No 5 it was inclined only to good, Gen* i. 27.,
Qj. How was his will free to do evil ?
A. Its inclination to good was not confirmed.
£). Why might not God have made man by nature im-
mutably good ? A. Because immutable goodness is
contrary to the very nature of a creature, Mai. i. 6.
Quest. 14. Of Sin in general* 59
Qj Why might not God have con-firmed Adam's tvlll,
that he could not have biassed it to evil ? A. Because
that would have been inconsistent with his estate of pro-
bation, and the nature of the covenant made with him.
Q. How so ? A. That covenant required, that
Adam's right improvement of his original righteousness
should be the condition of his confirmation in holiness and
hapoiness, Rom. x. 5. Gal. iii. l£.
Q. Did God give Adam full ability to keep this cove-
nant ? A. Yes ) he made him upright, and wrote
kis most perfect law in his heart, Eccl. vii. 29.
Q. How long did God continue this ability with A-
dam ? A. Till Adam, by abusing the freedom of
Ms will, did forfeit it, Gen. iii. 6. Psal. xlix. 12.
Q^ Did God any way influence Adam to abuse the free*
<!om of his will I A. No j not in the least, Jam. i. 13,
Q. What then is meant by God's leaving man to the
freedom of his own will \ A. His with-holding that fur-
ther grace which would have confirmed him in holiness.
Q^ How did Adam abuse the freedom of his will ?
A. By sinning against God, Geo. iii. 6, 12.
Quest. 14 WW* is Sin?
Answ. Sin is any want of .conformity, unto,
or transgression of, the law of God.
Q. How do you prove that there is any sin in the world ?
A. The scriptures, our consciences, and the outward
calamities of life, clearly prove it.
Q. How doth the scripture prove it ? A. It declares
that all men have sinned, Rom. iii. 10, 23.
Qj. How does our conscience prove it ? A. By often
filling us with shame and dread of God's vengeance when
we break his law, Gen. iii. and iv. Rom. ii. 14.
Q. How do the outward calamities of life prove it ?
A. An infinitely good God would not afflict the work
of his hands, if he was not offended by sin, Lam. iii. 33.
Q_. By what rule and standard must we judge of the
sinfulness of qualities and actions ? A. By the law of God.
Q. Can irrational creatures, who are under no law, sin?
A. No-*, where no /aw is, there is no transgression.
60 Of Sin in general Quest. 14.
Q. How many ways do rational creatures sin ? ' A. By
want of conformity to, or transgression of God's law.
Q. What mean you by want of conformity to God's
law ? A. Our not having that purity of heart, and holiness
of life, which the law requires, Rom. vii. 14. Isa. xliv. 6.
Q. What mean you by transgression of God's law ?
A. The doing what it forbids, 1 John iii. 4. Isa. lix. 13.
Q. Why is it called transgression of the law f A. Be-
cause hereby we pass over the limits which God hath fix-
ed for our conduct in his law, Ezek. xx. Dan. ix.
Q. How many things are considerable in every sin ?
A. Four ; its filth, demerit, guilt, and strength.
Q. What is the filth of sin ? A. Its contrariety to
the holiness of God's nature and law, by which it renders
the sinner ugly and abominable in his sight, Hab. i. 13.
Q. What is the demerit of sin ? A. Its deserving
infinite wrath at the hand of God, Isa. iii. 11.
Q. Can the demerit and filth of sin ever be separated?
A. No *, the wages of sin is death, Rom. vi. 23.
Qj What is the guilt of sin ? A. The chargeableness
of it, in order to punishing one for it.
Qj. Are the filth and guilt of sin naturally connected ?
A. Yes ■, every blot of sin naturally binds over to wrath,
Ezek. xviii. 4. Rom. ii. 8, 9. and iii. 19, 20.
Q. Whence doth that proceed ? A. From the justice of
God, and sentence of his law, Psal. xi. 6, 7. Gal. iii. 10.
Q. Can the free grace of God separate the filth and
guilt of sin ? A. Yes •, with respect to the persons on
on whom they are found, Rom. viii. I. 2 Cor. v. 21.
Q. Who ever had guilt lying on him without being
polluted ? A. Christ, when our sins were laid on him.
Q^ Who are polluted with sin's filth, without being
bound over to punishment ? A. Believers, Rom. viii. 1.
Q. Haw was this separation of sin's filth and guilt ef-
fected ? A. Christ and his elect being made one in law,
all their guilt was laid over on him, Isa. liii. 4, 5, 6.
Q. For what end was this separation made ?
A. For the speedy and full destruction of sin.
Q. How is sin destroyed by this means? A. In order
of nature Christ taketh away the guilt of sin by his satic-
faction in his own person, and then by his Spirit purgeth
away its filth in us, Dan. ix. 24. 1 Cor. vi. 11.
Q. What is the strength of sin > A. Though sin,
Quest. 15. Of Man's first Sin, 6l
in respect of its guilt, hath a condemning strength -y yet
the strength of sin most properly consists in that mighty-
force which our indwelling lusts have to push us on to ac-
tual transgressions, notwithstanding great opposition from
conscience, and the Spirit, word, and providence of God I
Q. To what issue doth this activity of sin tend ?
A. To fix and bring forth more sin, and increase our
bondage to it, Rom. vii. Psal. lxxxi. 12.
Q. What is the principal means of the strength of sin ?
A. The pure and holy law of God, 1* Cor. xv. 56.
Q. How can the law be the means of sin's defiling
strength ? A. Sin is irritated, and occasionally stirred
up by its precepts j but especially its curse fixes sinners
under the dominion of sin, as the principal branch of their
punishment, Rom. vii, 5, 8, — 13. 1 Cor. xv. 56.
Q. 15 . What was the sin whereby our f>r st pa-
rents fell fi^om the estate wherein they were cre~
atedf
Answ. The sin whereby our first parents fell
from the estate wherein they were created,
was their eating the forbidden fruit.
O. What was the cause of Adam's abusing his freedom
of will ?* A. The temptation of Satan, 2 Cor. xi. 3.
Qj WTiom call you Satan ? A. The prince of fallen
angels or devils, Matth. xxv. 41. Rev. xx. 2.
Q. When did Satan tempt our first parents ? A. Soon
after they were created, and perhaps that very same day.
Q. Why did the devil tempt them so soon ? A. He
is full of malice, set upon mischief, and will lose no op-
portunities of committing it, 1 Pet. v. S. Job i. and ii.
Qj What moved Sataa to tempt man ? A. His
enmity against God, and envy at man's happiness.
Q. Whether did he first tempt the man or the woman ?
A. The woman in her husband's absence, Gen. iii. 2.
O. Why so ? A. Because she was the weaker vessel.
Q. By what instrument did Satan tempt the woman ?
A. By a serpent, Gen. iii. 1. 2 Cor. xi. 3.
Q^ Why made he use of a serpent as his instrument ?
A. Because the serpent being naturally subtile, and
perhaps beautiful, the woman might not suspect any thing
uncommon in its speech, 2 Cor. xi. 3* Gen. iii.l.
t F
62 Of Man's first Sin. Quest. 15.
Q. To what did Satan tempt our first parents?
A. To eat of the forbidden fruit, Gen. iii. 1, — 5.
Q. How did he tempt them to eat of this fruit ?
A. He suggested that there -was reason to question
God's command ; and promised safety and advantage in
eating it, Gen. iii.
Q. What advantage did he promise to them in eating
this fruit ? A. He said they would be as gods,
knowing good and evil, Gen. iii. 5.
Q. How did he confirm this false promise of advantage ?
A. By declaring that God knew the truth of what he
said, Gen. iii. 5.
O. What success had the devil in this temptation ?
A. The woman coveted, took, and ate of this fruit ;
and gave to her husband also, and he did eat, Gen. iii. 6.
Q. Was the eating of this fruit a great sin ?
A. Yes ; for it broke all the commandments of God,
and was attended with many grievous aggravations.
Qj How did our first parents eating the forbidden fruit
break the first commandment ? A. By unthankfulness,
and unbelief, in distrusting and discrediting God, and be-
lieving the devil ; by making a god of their belly ', and
by pride, in seeking to render themselves as wise as God.
Qj How did it break the second commandment ?
A. God's ordinance of abstaining from that fruit was
not observed, and kept pure and entire, Gen. ii. 17.
Q^ How did it break the third commandment ?
A. God's attributes were hereby profaned \ his truth
called a liar, his majesty and holiness affronted, his power
and justice contemned, and Satan's profane appeal to him
approved. Gen. iii. 5, 6.
Q. How did this sin break the fourth commandment ?
A. It corrupted all the powers of their nature, and ren«
dered them incapable to keep holy the Sabbath.
Q. How did this sin break the firth commandment ?
A. The wife tempted her husband to sin, and he, by
yielding, encouraged her in wickedness ; both rebelled
against their only parent God, and squ ndered away the
eternal happiness of their children which was intrusted to
them.
Q^. How did the eating of this fruit break the sixth
commandment ? A Hereby our first parents murdered
themselves and all their posterity, soul and body,Rom.v,12.
Quest. 16. Of our Fall in Adam. 63
Q. How did it break the seventh commandment ?
A- The luxurious desire of this fruit begot in our first
parents every unclean lust, Gen. in. 6. Matth. xv. 19.
Q. How did it break the eighth commandment ?
A. It was a sacrilegious theft and robbery of what was
the sole property of God, Gen. iii. 11.
£). How did it break the ninth commandment ?
A. The eating of this fruit to render themselves hap-
py, falsely witnessed that God had envied their happiness;
and brought the infamous character of covenant-breakers
upon themselves and all their posterity, Gen. iii. 1, 4, 5.
Q. How did it break the tenth commandment ?
A. They were discontent with their lot, and coveted
that which God had denied to them, Gen. iii. 6,— -11.
Q. How was this sin of eating the forbidden fruit high-
ly aggravated ? A. It was committed upon a
small temptation ; by a man lately made after the image of
God, and endued with sufficient strength to resist temp-
tations, expressly warned to avoid this sin, and honourably
admitted into covenant with God ; and m Paradise, where
he had great abundance of pleasant fruits and other de-
lights, Gen. i. ii. and iii.
Q. Wherein did man's first sin begin ? A. In Eve's
listening to Satan as a teacher, Gen. iii. 1, — 6.
Q. What should this teach us ? A. To resist the
first motions of lusts and temptations ; and to go out a-
gainst them only in the strength of Christ, Eph. vi.
Qj Did this sin of eating the forbidden fruit deserve
the temporal, spiritual, and eternal death of Adam, and all
his natural seed ? A. Yes ; being infinitely evil, it
well deserved infinite punishment, Rom.vi.23.
Qj. What makes sin infinitely evil ? A. Its being com-
mitted against an infinitely great and holy God, Is. lix. 13.
Quest. 16. Bid all mankind fall in Adam's
first transgression ?
Answ. The covenant being made with A-
dam, not only for himself, but for his posterity 1,
all mankind, descending from him by ordinary
generation, sinned in him, and fell with hirudin
his first transgression.
F2
t)4 Of Man's fallen Estate. Quest. 17.
Q. What was the effect of Adam's eating the forbidden
fruit ? A. He fell by it, Horn. v. 12, 19. 1 Cor. v. 22.
Qj, Who fell with him ? A. Ail his natural posterity.
Q. Why fell they with him r A. Because they sin-
ned in him in his iirst transgression, Rom. v. 12, — 19.
Q^ How were they in him when they sinned ?
A. As their natural parent, and as their covenant-head.
Q. If Adam had stood, would all his natural posterity
have stood with him ? A. Yes, Rom. v. 12.
Q. Whether would Adam's obedience, or their own,
have founded their "jegal claim to eternal life ?
A. Adam's obedience j and their own obedience to the
law as a rule, would have been part of their happiness.
Q. Why did not Christ as man, being a son of Adam,
fall with him ? A. Christ was none of Adam's natural
seed, descending from him by ordinary generation, nor
represented by him as his covenant-head, Isa. vii. 14.
Q. Wherein did the first Adam and Christ the second
Adam agree ? A. Both represented men in a cove*
riant with God, Rom. v. 12, — 19. 1 Cor. xv. 22, 45.
Q. Wherein did the first and second Adam dl-fer ?
A. In dignity of person, the covenant they pertained
to, and number and nature of those whom they represented.
Q. How did they differ in dignity of person ?
A. The first Adam was a living soul, a mere man, and
fallible creature, but the second Adam is a quickening
head, a God-man, eternal, almighty, and unchangeable,
1 Cor. xv. 21, 22, 45, 47.
Q. How do they differ in the covenant to which they
pertain ?
A. Adam was representative in the covenant of works ;
but Christ is representative in the covenant of grace.
Q. How do they differ in the number they represented ?
A. Adam represented all mere men ; Christ represents
only elect men, Rom. v. 12, 19.
Q. How do they differ as to the condition of those
whom they represented ? A. Adam engaged only for
innocent persons •, Christ engaged for dead and guilty sin-
ners, Isa. liii. 6.
Quest. 17. Into what estate did the fall bring
mankind ?
Quest. 18. Of Man's fallen Estate. 65
Answ. The fall brought mankind into an
estate of sin and misery.
Q» Why is man's apostacy from- God called the fail?
A. Because man is debased, bruised, and ruined by it*
Q. From what have all mankind fallen in Adam ?
A. From a state of perfect holiness and happiness.
Q. Into what have they fallen ? A- Into an estate
©f sin and misery, Eph. ii. 1, — 3. Rom. v. 12, — 19.
Qj Why is man's fallen condition called an estate of sin,
and misery ? A. Because sin and misery abound with
him, and he is fixed in both, Zech. ix» 11,
O. How are men fi> cd in actual sins ? A. The
guilt and stain which they leave behind them is abiding.
Q. What fixeth man in this state of sin and misery I
A. The threatening of the broken covenant of work%
end the nature of sin, Gal. iii. 10. Eph. ii, 1^
Q How doth the threatening of the broken covenant
of works fix men in an estate of sin and misery ? A. It
engageth the justice of God to lay them under the three-
fold death threatened in that covenant, Ezek. xviii. 4.
Q^ How doth the nature of sin fix men in that estate ?
A, Wherever it reigns, it renders the person altogether
incapable of delivering himself, and unwilling to be deli-
vered by another, Rom. viii. .1. Eph. ii. 12.
Q. How is our fallen estate described in scripture ?
A. As a state of distance from God, of condemnation,
pollution, bondage, darkness, and death, Eph. ii. 21.
Qj Whether is cur sin or our misery worst ? A. Sin '>
for it immediately strikes against God, and is the cause of
misery, whereas misery only strikes against sinners.
Q. Is not sin a misery to man, as well as an offence to
God \ A. Yes j to be under the reigning power of sin
is the greatest misery, Eph. ii. 1,- — 4, 12,
Quest. 18. Wherein consists the sinfulness of
that estate whereihio man fell?
Answ. The sinfulness of that estate where-
into man fell, consists in the guilt of Adam's
first sin, the want of original righteousness,
and the corruption of his whole nature, which
66 Of Man's Sinfulness. Quest. 18.
is commonly called original sin, together with
all actual transgressions which proceed from it.
Q, How many kinds of sin are there among men ?
A. Two •, original and actual, Matth. xv. 19.
Ql In what do these differ \ A. Original sin is the
sin of our natures, and actual is the sin of our lives.
O. What is original sin ? A. The sin which is con-
veyed to us by our parents from Adam, Rom. v. Psal. li.
Q. Why is this called original sin ? A. Because we
have it from our conception and birth ; and it is the foun-
tain of all our actual sin, Psal. li. 5. Matth. xv. 19.
Q. Of how many parts doth original sin consist?
A. Of three -, the guilt of Adam's first sin, the want of
original righteousness, and the corruption of the whole na-
ture : the first is called original sin imputed^ and the two
last original sin inherent.
Q. Of what sin of Adam's are we guilty ?
A. Only his first sin ; for he committed it only as our
covenant-head and representative, Rom. v. 26.
O. How are we reckoned guilty of Adam's first sin ?
A. By God's imputing it to u?, or his accounting it ours
in law, Rom. v. 12, 19. 1 Cor. xv. 22.
Q. Why is it in lav accounted our sin ? A. Adam,
our representative, is one with us in the eye of the law.
Q. How prove you that Adam's first sin is imputed to
his posterity ? A. The scripture declares that by one
marl's disobedience many were made sinners, Rom. v. 12, 19.
Q. Doth the justice of God require the imputation of
Adam's first sin to his posterity ? A. Yes ; as well as
the imputation of Christ's righteousness to believers.
Q. Why are not Adam's other sins, as well as his first,
imputed to us ? A. Because after he had broken the
covenant of works by his first sin, he ceased to be cur co-
venant-head, having become unfit for that station.
Q. How then did the broken covenant of works bind
mankind after the fall ?
A. Every man stood bound for himself, Gal. iii. 10, 12.
Q. What is the second part of original sin ?
A. The want of original righteousness, Psal. xiv. 1, — 3.
Q. What do you understand by original rightcousnes ?
A. That spiritual knowledge, righteousness, and holiness
Quest. 18. Of Man's Sinfulness. 67
with which man was created, Eccl. vii. 29. Col. Hi. 10.
' Q. How do you prove that we naturally want this ori-
ginai righteousness?
A. The scripture affirms that there is no man righteous^
no not one, Rom. iii. 10, 11. Jsa. lxiv. 6.
Q. Why doth God with-hold this original righteous-
ness when he createth our souls ? A, He as a righteous
Judge with-holds it as the punishment of Adam's first sin
imputed to us, Isa. lix. 2. Rom. iii. 23.
O. Why might not God create our souls holy under
that guilt ?
A. Eecause the guilt of Adam's first sin necessarily sub-
jects us to the punishment of spiritual death I
Qj Why might not God have left them uncreated, ra-
ther than form them without original righteousness ?
A. Besides other reasons, men must be brought into be-
ing, either to be saved by Christ ', or to beget, or be use-
ful to such as shall be saved, Isa. liii. 10, — 12.
Qj Doth God then make any man from an inclination
to damn him ? A. No ; God makes all things for his
own glory ; and when man will not glorify God by obe-
dience, it is necessary that God glorify himself in man's
punishment, Prov. xvi. 4. Psal. xi. 6, 7. Rom. xi. 36.
Q. How prove you that the want of original righteous-
ness is a sin ? A. It is a want of conformity to God's law,
Q. Under what penalty doth God's lav/ demand origi-
nal righteousness ? A. Under the penalty of his
eternal wrath, Gal. iii. 10. Ezek. xviii. 4.
Q. Is it not hard that God's law should so demand o-
riginal righteousness, when man cannot afford it ?
A. No j for man lost it by his own fault, Rom. iii. 23.
Qj, What is the third branch of man's original sin ?
A. The corruption of our whole nature, Isa. i. 5, 6.
Q^ What do you understand by the corruption of na-
ture ? A. It is that whereby all the powers of our soul,
and members of our body, are indisposed to good, and de-
filed with', and disposed to evil, Isa. lxiv. 6. and i. 6.
O. Whence do ye prove that men's nature is original-
ly corrupted ? A. From scripture and experience.
Ql How doth scripture prove it ? A. It declares,
that being brought out of unclean things, we must be un-
clean •, that of flesh we are born of flesh ; that we are be-
gotten in the image of fallen Adam, and are shaken and con-
68 Of Men's Sinfulness. Quest. 18.
cehedin sin, and by nature the children of wrath, Job xiv. 4.
John iii. 6. Gen. v. 3. Psalm li. 5. Eph. ii. 3.
Q. How dc;h experience prove our naure to be cor-
rupted ? A. The flood of miseries upon infants, our uni-
versal and early inclinations to evil, and their breaking
forth in opposition to the severest laws of God and men $
and even to the strongest resolutions, and largest measures
of grace here, and our natural readiness to imitate Adam
in his first sin, shew that our nature is corrupted.
Q. W herein do we naturally imitate Adam in his first
sin I A. In our being more curious to know new things,
than to practise known duty j in our bias to evil because
forbidden \ in our inclination to hear what is vain or wick-
ed j and easy following of evil counsel rather than good.
Q. In what other things do we imitate Adanrs sinful
conduct ? A. In our anxious care for what is plea-
sant to our eyes, or other senses, at the expence of our
souls ; in our discontentment with our lot j and hiding,
excusing, extenuating, or laying the blame of our sin upon
others, &.c. Ezek. xvi. x\. xxiii. Isa. lix.
Q. What about every man is corrupted with sin ?
A. His whole man, soul and body, Isa. i. 6. Jer. xvii. 9.
Q. In what is our soul naturally corrupted ?
A. In its understanding, will, conscience, affections, and
memory, Isa. i. 6. Psal. xiv. Jer. xvii. 9.
Q. With what is our understanding or mind corrupted ?
A. With ignorance of, and opposition to spiritual
truths; and with pronenessto vanity, pride, and lies.
Q. Of what things is our mind naturally ignorant ?
A. Of God, of Christ, and the way of salvation \ and
of the wickedness of our own heart and life, and our dan-
ger on account of it, Isa. i. 3. Eph. iv. 18.
Q. Wherein doth the darkness, blindness, and ignorance
of men's minds appear ? A. Few have sound notions
of divine truths, and fewer the saving knowledge of them j
but the most part, even of such as have gospel-light, are
like blind men daily stumbling into sin, Jjhn i. 5.
Q^ How doth the natural opposition of our mind to di-
vine truths appear ? A. In the difficulty
there is to teach many the principles of religion, who
quickly learn other things ; and in men's frequent apostacy
from the truth, or living in such a manner as shews they
do not believe what they know, Isa. xxviii. 9, 10.
Quest. 18. Of Mari "s Sinfulness, 69
Q. How doth the natural vanity of our mind appear ? -
A. In our early and general delight in folly, and in
our thinking on vain notions or projects, especially when
we are engaged in the worship of God, Prov. xxii. 15.
Q. How doth the natural pride of man's mind appear ?
A. In men's fondness of what makes them appear great
or gay j and in their self-conceit, and unwillingness to be-
lieve what they really are, especially before God.
Q. Wherein doth the natural proneness of our mind to
lies and falsehood appear ? A. In our early and art-
fully devising lies $ and loving to read, hear, or think of
romances and fables, rather than the truths of God.
Q^How is our conscience naturally corrupted ?
A. It is so blind as not duly to perceive God's challen-
ges and commands } and is easily bribed by carnal advan-
tage, to call good evil, and evil good, 1 Tim. iv. 2.
Q. With what is our will naturally corrupted ?
A. Wilh a bias to every thing sinful, enmity against
every thing good, and a perverseness with respect to our
chief end, Rom. vii. 19. and viii. 1.
Q. In what doth our natural bias, or stron0- Inclination
to evil appear ? A. In our early going astray from
the path of duty; in the sudden expiry of our good mo-
tions and resolutions \ «nd in the faint and imperfect re-
ligious service of believers themselves, Psalm lviii. 3.
Q. Wherein doth our natural averseness and enmity a*
gainst that which is good appear ?
A. In the frowardness of children ; the backwardness of
our hearts to religious, and especially more secret and spi-
ritual duties ; and our frequent sinning over the belly of our
convictions and conscience, Deut. xxix. 19. Heb. x. 26, 29,
Q. To what is our will naturally an enemy ?
A To God, to Christ, and to the Holy Spirit.
Q. To what of God is our will naturally an enemy ?
A. To his being, perfections, word, worship, &c.
Q. How doth men's natural enmity against the being
and perfections of God appear ?
A. In their secret wishing that there were no God to
give laws, or to punish for sin j and in their profaning and
abusing his n|me when in passion, and often deliberately,
without any provocation.
Q. How doth our natural enmity against the word of
' appear I A. In our perverting and opposing it ^
70 Of Man's Sinfuhwss. Quest. 18.
and improving its laws as irritations, and the gospel as an
encouragement to sin, Jude 4. Gal. i. 1, 8.
Qj How doth our natural enmity against the worship
of God appear ? A. In our universal and early in-
clination to shift it, or to disturb others in it $ and in our
encouraging drowsiness, vain and unseasonable thoughts,
when we are engaged in it, 1 Sam xxi. 7. Mai. i. 13.
Q. To what of Christ as Mediator is our will naturally
an enemy ? A. To all of Christ, particularly his
offices of prophet, priest, and king, 1 Cor. i. 23.
Q. How doth our enmity against the prophetical office
of Christ appear ? A. In our conceit of our own
•wisdom, however brutish we be •, and in our shifting and
despising the instructions of Christ, 1 Cor.i.23.Heb.iii. 10.
Q. V\ herein doth our natural enmity against the priestly
office of Christ appear ?
A. In our high esteem of our own righteousness, and
seeking salvation by it in whole or in part ; in men's strong
opposition to the doctrine of God's free grace, and refusing
to receive Christ as their only righteousness ; and frequent
rushing themselves upon eternal damnation, rather than
be saved by him alone, Rom. x. 3. and ix. 31, 32.
Q. Wherein doth our natural enmity against Christ's
kingly office appear ? A. In our readiness to model
his ordinances to our own taste, to rebel against his laws,
and to censure or oppose the discipline of his church.
Qj. Against which of Christ's offices have we the most
open enmity ? A. Against his kingly office, Psal. ii. 1, 2.
Q. Against which of Christ's offices have we the strong-
est secret enmity ? A. Against his priestly office.
Q. How doth that appear ? A. In our frequent
resting in duties when we will not omit them, Rom. x. 3.
Q. Why have we the strongest enmity against the priest-
ly office of Christ ? A. It is no way discovered by the
light of our natural conscience ; it most clearly displays the
glory orGod, and the vileness of our own righteousness $
and is the foundation of the other two offices.
£). Do not many desire salvation by Christ as a priest,
who refuse obedience to him as a king ? A. The sal-
vation which such desire is not the salvation of Christ, but
a salvation in sin, and through their own good works.
Qj. Wherein lieth the evil of desiring such a salvation ?
A. It chiefly dishonours God, and debaseth the priestly
Quest. 18. Of Mail's Sinfulness. 71
office of Christ, by attempting to render it needless, nay,
the strongest encouragement to sin, Jude 4.
•Q. How doth our natural enmity against the Spirit of
God appear ?
A. In our violent resistance of his kind motions and
operations on our heart and conscience, before or after
conversion, Acts vii. 51. Keb. x. 29.
Q. Wherein doth our natural perverseness with respect
to our chief end appear ? A. In our making our own
interests, real or imaginary, our chief end, rather than
the glory of God, Zech. vii. 5. Phil. ii. 21.
Q. How are our affections naturally corrupted ?
A« They are wrong placed, and in a wrong bent.
Q. How are they wrong placed ? A. Such as should
be set on God, as love, joy, &c. are placed upon sin .; and
those that should be turned against sin, are turned a-
gainst God, Rom; viii. 7.
O. How are -our affections naturally wrong bended ?
A. Our right-placed affections, as love of parents, &c„
are always either too strong or too weak.
Q. How is our memory naturally corrupted ?
A. It readily forgets what is good, while it firmly re-
members what is wicked or trifling, Jer. ii. 32.
O. How are our bodily members corrupted with sin ?
A. They are ready instruments ef unrighteousness.
Qj. What are our feet swift to ? A. To run Sa-
tan's errands, and mischief, Rom. iii. 15.
Qj With what is our mouth naturally filled ?
A. With cursing and bitterness, Rom. iii. 14.
Q. What are our eyes most ready to behold ?
A. Objects of vanity, wickedness, and lust.
Q^_What are our ears most disposed to hear ?
A. Error, folly, and filthiness, Prov. xix. 27.
Qj How doth it appear that original sin is very heinous ?
A. From the death of so many infants; from believ-
ers-deep grief on account of it j, and from its more lasting
and extensive nature than other sins, being the fountain
©fall actual guilt, Exod. xii. Rom. vii. 14,~ 24.
Qj Doth God implant original sin inherent in us ?
A. No y it flows from original sin imputed.
Q. How then is original sin conveyed to us ?
A. By natural generation ; we being degenerate plants
»f a strange vine, Psal. Ii. 5, Jer ii. 21.
72 Of Man's Sinfulness. Quest. 18.
Q. Do the saints who are in part sanctified, convey as
much natural corruption to their children as others ?
A. Yes*, for they beget children according to nature,
not according to their grace, 1 Sam. ii. 12. and viii. 3.
Q. How should parents begetting their children such
monsters of sin, and heirs of wrath, affect them ?
A. It should stir them up to cry earnestly to God for
early regenerating grace to their children, and to use all
appointed means for their salvation, Mark x. 14.
Q. Whether do we make ourselves better or worse af-
ter our birth ? A. Much worse by our actual sin.
Q. What is actual sin ? A. The sin which we daily
commit in thought, word, and deed, Rom. iii. 9, — 21.
Q. How may actual sin be distinguished ?
A. Into sins of omission and of commission.
Q. What understand you by a sin of omission ?
A. Our neglecting to perform what God's law requires.
Q. What mean you by a sin of commission.
A. Our doing that which God's law forbids, Hos. iv. 2.
Qj What connection hath actual sin with original ?
A. Original sin is the accursed root and fountain ; and
actual sin the branches, fruit and stream, Rom. vii.
£). How may our lusts, by which our original sin
worketh towards actual, be distinguished ? A. Into the
lusts-of our flesh, and the lusts of our spirit, 2 Cor. vii. 1.
Q. Which are the lusts of the flesh ? A. Those to
which we are excited by the members of our body, as
gluttony, drunkenness, uncleanness, &c.
Q. Which are the lusts of the mind or spirit ?
A. These that have their principal seat in our souls,
as pride, ambition, envy, malice, &c. Tit. iii. 3.
Q. How may our lusts, in respect of their power and
influence, be distinguished ? A. Into subordinate and
predominant lusts, Heb. xii. 1. Matth. v. 29, 30.
Q. What is a predominant lust ? A. That which
chiefly rules over, and sways a person to sin, Heb. xii. 1.
Q. Have all men, or the same men at all times, the same
lust predominant in them ? A. No.
Q^ Whence dolh that proceed ?
A. It proceeds from the different constitutions of their
bodies, different ages, callings, opportunities, &c.
Q. By what marks may we know our predominant lust ?
Quest 19. Of Marts Misery. ?3
A. That sin which we most delight in, and are most
ready to excuse, are most easily tempted to, and into which
we most frequently fall, is our beloved lust.
Qj. What may we learn from the sinfulness of our na-
tural estate ? A. That our best works, while we
continue unregenerate, are filthy rags before God *, that
it is a wonder God spareth us a moment out of hell *, and
that except we be born again, we cannot enter into the
kingdom of God, Isa. lxiv. 6. Lam. iii. 22. John iii. 3, 5.
Quest. IQ. What is the misery of that estate
whereinto man fell ?
Answ. All mankind, by their fall, lost com-
munion with God, are under his wrath and
curse, and so made liable to all the miseries in
this life, to death itself, and to the pains of hell
for ever,
Q. What mean you by man's misery § A. That which
distresseth and hurts him, Rom. ii. 8, 9. Deut. xxviii.
Q. Wherein do sin and misery as such differ?
A. Sin is the cause ; misery is the effect \ sin is odious
to God, and pleasant to sinners ; misery is disagreeable to
sinners, arid agreeable to the justice of God, Rom. vi.
Q. Doth God take pleasure in the misery of man ?
A. He takes no pleasure in it as distressing to man \
but he takes pleasure in it as the just punishment of man's
sin, Gen. iii. 17, 18, 19. Lam. iii. 33, 39. Jer. v. 9, 29.
Q. Of how many parts does the misery of our natural
estate consist? A. Of three *, what we have lost ; what
we are brought under ; and what we are liable to.
Q. What have we lost by the fall ? A. The glorious
image of God, and most sweet communion with him.
Q, How prove you that the loss of God's image is a
misery as well as a sin ? A. Because to be like God
is our highest honour, and to be unlike him is our greatest
ignominy, Hah. i. 13. John viii. 44.
Q. Hath man lost his likeness to God in the spiritual
nature and substance of his soul ? A. No j but the image
of the devil is drawn upon it ; it is become a slave to our
body, and a resting place for God's wrath, Jer. xvii. %
t G
74 Of Man's Misery. Quest. 1$.
Q. How do you prove man has lost communion with God?
A. The scripture testifies, that God hates the wicked,
and will not suffer them to dwell in his presence, or stand
in his sight j and that men are naturally without God,
and estranged f&om him, Psalm y. 4, 5. Eph. ii. 12.
Q. How can the loss of communion with God be a
misery, when we naturally contemn and shun it ?
A. Because God is the only sufficient portion of our
souls j and nothing can supply the want of him, Jer. ii. .
O. Why then do we slight and shun communion with
God ? A. Because we are distracted fools, who
forsake our own mercy, Jonah ii. S. Jer. viii. 9.
Q. Shall all men at length know the value of commu-
nion and fellowship with God ? A. Yes ; either when
thev are converted, or when they are east into h?II.
Q^ Under what hath the fall brought mankind r1
A. Under the wrath and curse of God, Psalm vii. 11.
Q. How prove you that ?
A. The scripture affirms, that we art by nature children
of wrath ; that he thai be/ieveth not, is condemned already,
and the wrath of God abideth on him, John iii. 18, 3(3.
Q. What are we to understand by the wrath of God ?
A. Plis holy displeasure with sin, Hab. i. 13.
Q. Why is this called wrath ? A. Because it
produceth the most terrible effects, Deut. xxxii. 22.
Qj Wherein is the wrath of God against the wicked i
A. In his heart, face, mouth, and hand.
Q. How is wrath against them in the heart of God i
A. Plis soul despises, loathes, and abhors them* and all
their works, Psalm cxxxviii. 6. xi. 5. and vii. 11.
Q. How is wrath in the face of God against them ?
A. In wrath he hides his gracious countenance from
them, he frowns on them, and sets his eyes upon them for
evil, Isa. lix. 2. Psalm xxxiv. 16. Amos viii. 4.
O. Plow is wrath in his mouth, or Zips, against them ?
A. His word condemns and curves them, and all their
works ; his breath slays them, and kindles Tophet for
them, Gal. "ii, 10. Rev. ii. 16. Ica. xi. 4. and xxx. 33.
O. How is wrath in his hand against the wicked r
A. In the hand of the Lord there is a cup of unmixed
wrath for them •, and his power is engaged in smiting
them with more secret or more sensible strokes of wrath.
O. What are the properties of God'rf wrath >
Quest. IQ. Of Man's Misery. ?5
A. It is irresistible, insupportable, unavoidable, power-
ful, constant, eternal, and most just wrath.
Q. How is God's wrath irresistible ?
A. There is no prevailing against the force of it,.
Q. How is it insupportable ? A. No creature
is able to stand under it without sinking, lsa. xxxiii. 14.
Q. How is it unavoidable ? A. There is no flying
from it, if we continue without Christ, Heb. ii. 3.
Q. How is this wrath powerful ? A. It reaches
both soul and body, and destroys to the uttermost.
Qj, How is it constant ? A, It lieth on the wicked
without interruption, Psal. vii. 11. John Hi. 36.
Q. How is the wrath of God eternal?
A. It shall never, never have an end, 2 Thess. i. 9.
Q. How is it most just wrath ?
A. Cur sins well deserve it, Psal. xi. 5, 6, 7. Jer. ii. 19*
Q. Upon what of the sinner doth God's wrath lie ?
A» Upon his person, name, estate, actions, and relations*
Q. What is the curse of God ?
A. The threatening or sentence of his law denouncing
wrath against sinners.
£). Hath God set up any glasses in this world for dis-
playing the terrible nature of his wrath and curse ?
A. Yes ; such as, the drowning of the old world, rain-
ing fire and brimstone upon Sodom and Gomorrah, &c.
but especially the death of Christ, Gen. vii. and xix.
Q. How is the death of Christ the clearest glass for
displaying the wrath of God ? A. In it we behold
God bruising the only Son of his love, and executing upon
him the fierceness of his wrath, till his soul was exceeding
sorrowful even unto death, Rom. viii. 32.
Q. To what h man by the fall liable ?
A. To all the effects of God's wrath ar.d curse.
0. In what different periods are we liable to these ?
A. In this life, at the end of it, and through eternity.
Q. To what are we by sin liable in this life ?
A. To all the miseries of this life, whether on our
soul, body, name, estate, or relations, Dent, xxviii.
O. To what spiritual miseries is man liable in this life ?
A^ To judicial blindness of mind, hardness of heart,
?earedness and horror of conscience, vile affections, slavery
to Satan, weakness of memory, &c. Eph. iv.,19, §£e.
£h What is judicial blindness of mind ? A.. It can-
76 Of Maris Misery. Quest. 1 9.
sists in God's giving up men to ignorance and delusion,
and blastiing the means of instruction to them, Eph. iv.
Q^ What \s judicial hardness of heart ? A. It is
when our heart is neither awakened by judgments, nor
moved by mercies to repent of sin, but emboldened in it.
(,). What is searedness of conscience ? A. It is to
be without fear or shame in committing known sin,
Q. What is horror of conscience ? A. It consists
in our being terrified with apprehensions of God's wrath.
Q. What call you vile affections ? A. Strong
inclinations to unnatural wickedness, especially such as
respects fleshly lusts, Rom. i. 26, 27. Eph. iv. 19.
Q. What is meant by the thraldom or slavery of Satan ?
A. Our want okability to oppose, and ready compliance
with Satan's vilest temptations, 1 Tim. ii. 9, 10.
Q. Wherein do the blindness of mind, hardness of heart,
searedness of conscience, vile affections, and slavery of
Satan in reprobates, differ from the resemblances of these
plagues and maladies in believers?
A. In reprobates these plagues are their pleasure, but
they are the believer's heavy burden, Rom. vii. 14, 24.
Q. Wherein doth a wicked man's horror of conscience
differ from that of a believer ?
A. Apprehensions of God's positive wrath, are the
spring of the wicked man's horror; but sin, and dread of
separation from God, are the chief spring of a believer's
terror, Gen. iv. 13. Psalm Ixxxviii.
Q. To what bodily miseries is man liable by sin?
A. To desolation, captivity, sword, famine, pestilence,
persecution, sickness, infirmity, and toil, &c.
Q. To what misery on his name is man liable by sin ?
A. To infamy and reproach, Deut. xxviii. 37.
Q^ What misery is man by sin liable to, in his estate ?
A. To poverty ; or to have his riches turned into a
curse, or a mean of fattening him for the slaughter of eter-
nal wrath, Psalm xxxvii. 20. Prov. i. 32.
Qj To what misery is man liable, in his relations ?
A. To lose them, or to be afflicted by them.
Q^ Wherein do the afflictions of the godly and the wick-
ed in this life differ ? A. The afflictions of the godly
proceed from God's love, and promote their interest ', but
those of the wicked flow from God's wrath, and are their
punishment, Heb. xii. 6, — 11. Psal. xi. 6.
Quest. lQ. Of Man's Misery TT
Q, To what is man by sin liable at the end of this life ?
A. To death itself ^ for the scripture sarth, The wages
of sin is death : The soul that sinneth shall die ; and, It is
appointed for men once to die, &c.
£). How can it be appointed for all men to die, when
Enoch, Elias, and these found alive at Christ's second
coming, die not ? A. These did, or shall undergo a
change equivalent to death, 1 Cor. xv. 52.
Q. What is death to a wicked man ? A. A passage
from all his joy and happiness to eternal misery.
Qj. What makes death terrible to a wicked man ?
A. It robs him of all his beloved enjoyments, tears his
soul from his body, drags it to God's tribunal, and casts
it into the prison of hell, Prov. xiv. 32.
Q. What is the sting of death ? A. Sin.
Q. How is sin the sting of death ?
A. It renders death irresistibly powerful, and infinitely
agonizing and ruinous, Prov. xiv. 32. Job xviii. 7, — 18.
Q. What is the grave to a wicked man ?
A. It is a prison to retain his body till the judgment
of the great day, Rev. xx. 13 Psalm xlix. 14.
Q. To what, is man by sin liable after his death ?
A. To the pains of hell for ever, Luke xvi. 22. 23'.
Q. How is hell called in scripture ? A Tophei,
a prison, a lake of fire and brimstone, a bottomless pit, outer
darkness, &c. Isa. xxx. 33. Rev. xx. 3, 10.
O. For whom was hell originally prepared ?
A. For the devil and his angels, Matth. xxv. 41.
Q. Why then are men cast into it ? A. They joined
with the devil and his angels in rebellion against God.
Q. How may the pains or punishments of hell be distin-
guished ? A. Intc%fhe punishment of loss and of sense.
Q. What do these in hell lose ? A. The enjoyment of
God and Chribty the fellowship of holy angels and saints>
the happiness of their souls, and every good thing.
Q. How are the damned affected with this loss?
A. They are filled with anguish and grief, Mat. xiii. 42*
Q. What is the punishment of sense in hell ?
A. The most terrible torments in soul and body.
Q. Who torment the damned in hell .?
A. God, the devil, and their own conscience.
Q. How doth God torment them ? A. By making
all the arrows of his wrath stick fast in them, 2 Thess. i. 9,
G 3
73 Of the Covenant of Grace. Quest. 20.
Q. How doth Satan torment them ? A. His presence
is a burden, and he insults them in their misery, &c.
Qj How doth the gnawing worm of conscience torment
them? A. It presents the eternity and justice of their
misery, lashes them for their former sins, and especially
gospel-hearer?, for refusing Christ, Mark ix. 43, — 49.
Q. What are the properties of hell-torments ?
A. They are inconceivably severe, constant, and eternal.
Q^ How prove you that they are eternal ?
A. The scripture calls them everlasting punishment and
destruction.
Q. Why must the punishment of the wicked be eternal ?
A. Because their sin is infinitely evil, Hab. i. 13.
Qj Why might not God lay all the infinite wrath which
their sins deserve upon them at once ?
A. It is impossible for creatures to bear it, and there-
fore it must be continued upon sinners through all eternity,
Psal. xc. 11.
Q. What attributes of God are chiefly glorified in hell-
torments ? A. His holiness, justice, and power.
0. How is God's holiness glorified in hell-torments ?
A. In casting the wicked out of his gracious presence.
Q. How is God's justice glorified in hell-torments?
A. In rendering to sinners according to their crimes.
Q^. How is God's power glorified in hell-torments?
A. It upholds the damned in being with one hand, and
lashes them with the other, 2 Thess. i. 8, 9.
Q. What doth this view of our misery teach us ?
A. To rly speedily out of our natural estate to Christ, if
in it ; and if delivered, to extol the Lord who plucked us
as brands out of the burning, Heb. vi. 19. Zech. iii.
Quest. 20. Did God leave all mankind to
perish in the estate of sin and misery?
Answ. God having out of his mere good
pleasure, from all eternity, elected some to ever-
lasting life, did enter into a covenant of grace,
to deliver them out of the estate of sin and
misery, and to bring them into an estate of sal-
vation by a Redeemer,
Quest. 20. Of the Covenant of Grace. 79
Q. What became of the angels that sinned ?
A. God left them to perish in their sin and misery.
Q. Do any of mankind, by their prayers, sincere reso-
lutions, or blameless lives, deserve more pity at the hand
of God than fallen angels ? A. No j the best works
of unregeneirate men deserve hell', for the prayer of the
wicked is an abomination to the Lord, and their pio%ving is
sin, Prov. xv. 8. xxi. 4. and xxviii. 9.
Q. Hath God then left all men to perish in their state
of sin and misery ? A. No ; he delivers some, Zech. ix.
O. Whom doth he deliver ? A. The elect only.
Q. What moved God to deliver these elect men ?
A. His own free love, John iii. 16. 1 John iv. 10.
Q. What moved God to deliver men rather than fallen
angels ? A. His sovereign good pleasure, Rom. ix. 16.
Q. By what means doth God deliver the elect ?
A. By the covenant of grace, Zech. ix. 11.
Q. Might not the broken covenant of works have been
renewed? A. No ; it was a covenant of friendship, and
could never reconcile enemies.
Qj How is the covenant by which sinful men are deli-
vered called ? A. The covenant of grace, of promise,
of peace, of reconciliation, or redemption, and the second
or new covenant.
Q. Why is it called the covenant of grace? A. Be-
cause free grace moved God to make it j and all thebles-
ings thereof are freely bestowed upon unworthy sinners.
Q. What is meant by grace ? A. Either the unde-
served love and good-will of God y or the effects of that
good- will bestowed on undeserving creatures, Rom. v. 21.
Q_. How is God's free grace manifested in this covenant ?
A. In his freely providing and furnishing his own Son
to be our Mediator, accepting his righteousness in our
stead, and sending the Spirit to apply his purchase to us.
Q. Why is it called a covenant of promise ?
A. Because it is dispensed to us in free promises.
Q. Why is it called a covenant of peace ?
A, Because it brings about peace and reconciliation be-
tween God and rebellious sinners, 2 Cor. v. 19*
Q* Why is it called the covenant of redemption ?
A., Because thereby lost and enslaved sinners are brought
back, and delivered from their bondage, Zech.ix. 11.
Qv Is the covenant of grace, and that of redemption
80 Of the Covenant of Grace. Quest. 20,
one and the same covenant ? A. Yes j the scripture
mentions only tvjo covenants chat regard man's eternal state,
of which the covenant of works is one, and therefore the
covenant of grace must be the other : and the blood of
Christ is in scripture called the blood of the covenant, but
never of ihe covenants, Gal. iv. 24, 30.
£h How do you further prove that what some call the
covenant of grace made with believers, and distinct from
the covenant of redemption, is no proper covenant?
A. Because it hath no proper condition, faith being as
much promised as any other blessing, Psal. ex. 3.
Q. Why is the covenant of grace called the second and
new covenant ? A. Because, though it was first made,
it was last executed, and is everlasting, 2 Sam. xxiii.. 5:
Q_. Did the covenant of grace disannul the covenant of
works? A. No *, it honoured and established it.
Q. How did it honour and establish it ? A. As the
condition of the broken covenant of works was made the
condition of the covenant of grace, Gal. iii. 10. and iv. 4.
Q What was the condition ot the broken covenant of
works ? A. Perfect obedience to its precepts, and
suffering the infinite wrath contained in its penalty.
Q. Why was the condition of the broken covenant of
works made the condition of the covenant of grace ?
A. Because God's holiness, justice, and truth, were con-
cerned in the honour of the broken covenant of works.
Qj How were God's holiness and justice concerned in
the honour of the covenant of works ? A. They re-
quired that the breaker of so just and holy a law should.
be exposed to infinite wrath, Psal. xi. 6, 7. Ezek. xviii. 4.
£). How was his truth concerned ? A. It had en-
gaged that the breaker of the precept should surely die.
Q. How many things are in general considered with re-
spect to the covenant of grace ?
A. Two J the making, and the administration of it.
Q. Is the making of it the same which some divines call
the covenant of redemption ? A. Yes j Psal. lxxxix. 3.
Q. Is the administration of it, that which some call the
covenant of grace, made with believers ? A. Yes.
O. Why was the covenant of grace made from all eter-
nity I A. Because of God's eternal and infinite love
to elect sinners, Jer. xsxi. 3. 1 John iv. 9, 10, 16, 19.
p.. Who are the parties in the covenant of grace ?
Quest. 20. Of the Covenant of Grace. 81
A. God and Christ, Psalm lxxxiv. 3. Zech. vi. 13.
Q. Whether did God, essentially considered, or the per-
son of the Father, make this covenant with Christ ?
A. God essentially considered in the person of the Father.
Qj Under what view doth God appear in the making
of this covenant? A. As most high, holy, and just j.
offended with sin, and yet most merciful to sinners,
Q. How prove you, that the covenant of grace, was
made with Christ ! A. The scripture affirms it ; and he
is called the covenant himself, Psal. lxxxix. 3. Is. xlii. 6,
Q. Why is Christ called the covenant itself ? A. He is
the matter of it, and stands in manifold relations to it.
Qj In what relations doth Christ stand to the covenant
of grace, as to the making of it ? A. He is the surety*
and sacrificing priest of the covenant, Heb. vii.
£). In what relations doth he stand with respect to the
administration of the covenant ? A. He is the trustee,
testator, prophet, interceding priest, and king of the co-
venant, Col. i. 19. Heb. ix. 16, &c.
Q. In what relation doth he stand with respect to both
the making and administration of the covenant ? A. In
the relation of Mediator and Redeemer, Heb. ix. 15.
Q. Did Christ in this covenant stand bound for himself l
A. Not for himself, but only for others, Isa. liii. 4.
Q. What was the necessity that this covenant should be
made with a representative ?
A. The persons chosen to salvation could do nothing foi
themselves, Eph. ii. 1, — 5.
~ Q. How do you prove that Christ represented others in
this covenant ? A. Because to him the promises there-
of were first made j and he is called the Surety of it.
Q. What is in general meant by a Surety? A. One
who engageth to pay debt, or perform duty, in the stead
of another •, or to secure the others paying or performing
it himself, Prov, xxii:. 26* and xx. 26.
O. What for a Surety is Christ ? A. One who
engageth to pay all the elect's debt to God himself.
Q. What debt did the elect owe to God ?
A. Perfect obedience to his law, and infinite satisfaction
for sin to his justice, Gal. iii. 10, 12. Matth. iii. 15.
O. Is Christ surety for his people's faith and repent*
ance ? A. No ; for Christ's suretyship belongs to
82 Of the Covenant of Grace. Quest. 20.
the condition of the covenant ; whereas his people's faith
and repentance belong to the promise of it, Psalm xxii.
£). Is Christ properly a Surety for God's performing
the promises to us ? A. No *, though Christ as a pro-
phet attest the promises, yet the all-sufficiency and un-
changeableness of God, exclude any surety for him.
Q. Why was the covenant of grace made with such an
infinitely strong Surety? A. That he might not fail
in performing its infinitely high condition, Isa. xlii. 4.
Q. In what manner did Christ engage in this covenant ?
, A. With full knowledge of his undertaking, and yet
with the utmost cheerfulness and resolution, Jer. xxx. 21.
£). Whom did Christ represent or stand bound for in
the covenant of grace ? A. The elect only ; for they
only bear his name and image *, they only are called his
seed j and thev only partake of the saving blessings of his
covenant, 1 Cor. xv. Rom. v. and ix. Eph. i. 1 Pet. i. 2.
• Q. Why are the elect called Christ's seed$
A. Because in regeneration he begets them again by his
word and Spirit, 1 Pet- i. 3. 23. James i. 18.
Q. Why is Christ said to take hold of the seed of A-
bra/tapi, and not of the seed of Adam ? A. To shew that
he represented only a part of Adam's seed, Heb. n. 16.
Q^ Is it any dishonour to Christ to represent a 1 ester
number than Adam 2 A. No ; for Christ had infinitely
more to do for the salvation of one sin/her, than Adam had
to do for the happiness of innocent mankind.
£). Hew are the elect considered in the making of this
covenant ? A. As lost sinners, wholly unable to help
themselves, and yet as objects of the free and sovereign
love of God, 1 John iv. 9, 10, 19. John iii. 16.
Q. Wherein doth the freedom of this love appear ?
A. In pitching upon objects altogether unlovely.
O. In what doth the sovereignty of the Father's love
appear? A. In choosing some, while others no worse-
are left to perish in their sin, Rom. ix. 22.
Q. How did God make this covenant with Christ ?
A. He proposed to him the persons to be saved, toge-
ther with the parts of the covenant ', and Christ accepted of
them, Zech. vi. 13. John xvii. 6.
Q. What are the parts of the covenant of grace ?
A. The condition and the promise of it.
Q.. How can this covenant have a condition, when it
Quest. 20. Of the Cove nani of Grace. 83
is a covenant of grace,? A. Though it be absolute-
ly of free grace to the elect, yet it is strictly conditional
to Christ, Matth. iii- 15. Isa. liii. 10, 11, 12..
Qj What is the condition of the covenant of grace ?
A. Christ's Surety-righteousness, Dan. ix. 24. Rom.
v. 19.
Q. What do you mean by the righteousness of Christ ?
A. The holiness of hia human nature, the righteousness
«f his life, and his satisfactory death, Phil. ii. 8.
Qj Why was satisfaction required from Christ, when it
was not required from Adam as our public head ?
A. Because Adam engaged only for an innocent seed, but
Christ engaged for guilty sinners, Rom. v. 12,— -19.
Q. Why was the perfect holiness of Christ's human na-
ture necessary ? A. To answer for the original righte-
ousness demanded of us- by the law of God, Rom. v. 19. r
Q^ Why was his righteousness of life necessary ?
A. To answer for that perfect righteousness of life de-
manded from us by the law, Rom. x. 4. Matth. xix. 17.
Q. Why was his satisfactory death necessary ?
~ A. To atone and satisfy the justice of God for our sin.
£). For what was Christ to Satisfy t. ie justice of God ?
A. For all the sins of an elect world, Isa. liii. 4, 5, 6.
(). How was he to make satisfaction ? A. By suffer-
ing the very same infinite punishment which ve deserved*
Q. How prove you that Christ fulfilled the whole con-
dition of the covenant of grace ? A. He was holy,
harmless ; became obedient unto death ; and gave himself
to be a sacrifice of a sweetrsmelhn.g savour unto God.
O. How do you prove Christ's righteousness to be the
only proper condition of the covenant of grace ?
A. Because it is the only pleadable ground of the be*
liever's title to eternal life, Rom. v. 21. and vi. 23.
<^. Is not faith the proper condition of this covenant \
A. No •, for it can no way answer the demands of the
broken law ; and it is a blessing promised in the covenant
of grace, Gal. iii. 17. Phil. i. 29.
Q. Were then these godly divines in an error, who call-
ed faith the condition of the covenant of grace ?
A. No '} for they only meant, that it was Lhe instrument
by which we are personally interested in that covenant, and
receive the blessings of it, Acts xvi. 31.
Qj What is the promise of the ccvenant of grace ?
84 Of the Covenant of Grace. Quest. 20.
A. It is the Father's engagement to bestow good things
upon Christ, and his elect-seed, Isa. liii. 11, 12.
Q. Is the promise of the covenant of great importance ?
A. Yes ; for it is confirmed by the oath of God \ and
His glory, the honour of Christ, and the happiness of the
elect, depend upon fulfilling of it.
Q^How many kinds of promises are theie in the co-
venant ox grace ? A. Two kinds, viz. such as directly
respect Cr rise's person, and such as relate to his people.
Q. How may the promises respecting Chrises person be
distinguished ? A. Into absolute and conditional.
Qj What are the absolute promises respecting Christ ?
A. The promises of furniture for, and assistance in his
work, Isa. xi. 2, 3. and xlii. 1. and lxi. 1, 2, 3.
Q. What is the only cause of the fulfilment of these
promises ? A. The infinite sovereign love of God.
Qj What furniture was promised to Christ ?
A. An human nature, filled with the Holy Ghost, and
united to his divine person, Heb. x. 5. Isa. xi. 2, 3.
Q* What assistance was promised to Christ ?
A. The continual, influence of the Spirit, and the mi-
nistration of angels, &.c. Isa. xi. 2. Psal. xci. 11.
Q. What are the promises respecting Christ's person,
which depend upon the condition of his righteousness ?
A. The promises of acceptance, and reward for his work.
Q. What acceptance was promised to Christ ?
A. That God should declare himself well pleased for
his righteousness sake, and with him as Mediator, and
believers in him for it, Isa. liii. 8, 12. 2 Cor. v. 18, — 21.
Q. What reward was promised to Christ ?
A. The highest exaltation of his person, as God '.man ,
and a numerous seed to serve and praise him, Psal. ex. 1.
Isa. liii. 10.
Q. What is the promise immediately respecting the
elect ?
A. The promise of eternal life, Tit. i. 2. John ii. 25.
Q. What is included in this eternal life ?
A. AU true happiness in this life, and that which is to
come : or the life of grace here, and of glory hereafter,
Psal. lxxxiv. 11.
Q. \Vhat is one of the most comprehensive promises of
the covenant of grace made to the elect in Christ ?
A. / will be your God, and ye shall be my people.
Quest. 20. Of the Covenant of Grace. 85
Q. What doth that part of the promise, / will be your
God, mean ? A. That God himself shall be their e-
verlasting portion, his perfections exerted for their inte-
rest, and all his works tend to their eternal advantage.
O . What doth that part of it, Te shall be my people^
mean ? A. That all grace and glory suiting to the dignity
of God's people shall be given them, 1 Cor, iii. 22.
Q. To whom were the promises of our eternal life made?
A. Primarily to Christ as our head, and to U3 in him.
Q^ How prove you they were primarily made to Christ?
A. The promise of eternal life was made before the
world began, when it could not be made to any but Christ.
Q. Is not this very comfortable to believers ?
A. Yes 3 for whatever cause we may give God to deny
his promised blessings *, yet Christ, to whom they were o-
riginally promised, never gave him any cause for it.
Q. What are the properties of the promises of the cove-
nant of grace ? A. They are exceeding great and pre-
cious, well-ordered, free, and sure, 2 Pet. i. 4.
Qj How are they great ? A. They are the promises
of the great God ; and pregnant with boundless blessings
to man, Isa. liv. lv. and lx» &c. Jer. xxxi. &c.
Q. How are they precious $ A. The good which they
contain is purchased with the precious blood of Christ.
Q^. How are they well-ordered '? A. They are
beautifully connected with one another, and suited to our
many and various needs, Ezek. xxxiv. and xxxvi. &c.
O. How are they free ? A. They flow from free
grace, and are freely made out to believers, Hos. xiv. 4.
Q. How can they be absolutely free, when many of
them require some condition to be performed by us ?
A. Nothing is required as a condition in one promise,
but what is absolutely promised in another.
Qj Why then hath God made many of his promises to
run in a conditional form ? A. To excite us to holiness,
and to teach us to apply sundry promises at cnce.
Q^ How are the promises sure ? A. They are con»
firmed by the oath of God, and blood of Christ.
Q. Hath the covenant of grace any penalty ?
A. No ', for both parties are infallible, Psal. Ixxxix, 19.
Qj Are not believers, the representees, fallible ?
A. They are fallible in their actions ; but their graci*
$iis state is infallibly secured in Christ, Rom, viii, d9>
t H
86 Of the Covenant of Grace. Quest. 20.
Q. Are not their afflictions a proper penalty ?
A. No ; they are a privilege promised in the new co-
venant, and tend to their good, Heb. xii. 6, 11.
Q. What security have believers from any proper pe-
nalty for sin ? A. Christ's everlasting righteousness.
Q^What is the administration of the covenant of grace ?
A. The dispensing and applying of it to men for the
purposes for which it was made, Isa. lv. 3, 11.
Q. Who is the administrator of it ? A. Christ
ivas appointed administrator of it by God, Isa. x\h. 6.
Q. Wherein do Christ's relations of surety, and of ad-
ministrator, differ ■? A. Christ, as our surety, served in
our law-stead j as administrator, he only acts for our good:
the work of suretyship was his humiliation, but the work
of administration is his honour and reward.
Qj Where doth Christ administer the new covenant?
A. Both on earth and in Heaven, Rev. iii. 20. xxii. 2.
Q. Wherein doth Christ's administration of it on earth
and that in Heaven, differ ? A. In Heaven, Christ ad-
ministers it personally, without ordinances, and to the e-
lect only $ but on earth he administers it in ordinances,
and partly by instruments, and partly to reprobates.
Q^ To whom doth Christ administer the covenant en
earth ? A. To sinners of mankind in general, Isa. lv.
Q. Wherein doth he administer the covenant to these ?
A. In the general offer of the gospel, Rev. xxii. 17.
Q. Why is the covenant of grace administered Lo sinful
sien in general, when the elect only are represented in it ?
A. Because Christ's righteousness, the only price of sal-
vation, is in itself equally sufficiently and suitable to pur-
chase salvation for all men, Acts xx. 2S. Mat. xviii. 28»
Q.How is it sufficient to purchase salvation for all men ?
A. Its infinite intrinsic worth renders it of sufficient va-
lue to purchase salvation for millions of worlds.
Qj How is it suitable to purchase salvation for all men ?
A. It is a righteousness fulfilled in the human nature,
which is common to all men, Heb. ii. 14. and v. 2.
Q. How long will Christ continue to administer the co-
venant of grace ? A. For ever ; for he shall reign
for ever ; and he ever linelh to make intercession, and save
to the uttermost, Luke i. 33. Heb. vii. 25.
Q. How will Christ administer the covenant through
eternity ? A. He will be the eternal bond of union, and
Quest. 20. Of the Covenant of Grace. 87
medium of commur.ion between God and the saints, and
villi .lead them to living fountains of waters, Rev. yii. 17,
p. Whr.t is .Christ's primary relation as administrator
of the cov:.ia;:. ? A. He is the trustee of ii.
Q. "What is his office as trustee of tfce io- smant ?
A. To be the repository or ■ : or all the blessings
©f it for the good of his people, CoL L 19.
O. Who lodged ail the blessings of it in Christ's hand
A. God the Father, John in. 35, Col. i. 19.
Qj, Why did he so ? A. To exalt Christ, and prevent
the elect from losing these b]<?«rngs; Ifia. Hi:- 10, II, 12.
Q. in what relation doth Ciadug give us these blessings ?
A. As the Testator, and the Executor of his Testament*.
Q. How doth Christ administer the new covenant as a
Testator ?| A. He dispones and bequeathes ail the bles-
sings of it in the way of legacy to men, Luke xxii. 29.
Q. Wherein do a testament and a covenant differ ?
A. In a covenant good things are bestowed on account
of some price or valuable consideration j but in a testa-
ment, good things are dispensed freely.
Q. When was the new covenant first clothed with the
form o£ a testament I
A. That very day in which Adam fell.
£). Why was it not clothed with a testamentary form
from eternity ? A. Because till Adam fell, no man
needed the legacies of it, Gen. iii. 15. 1 Tim. i. 15.
Q. How could Christ's testament be of force before his
death ? A. He was the Lamb slam from the founda-
tion of the world, and in the ancient sacrifices confirmed
Lis testament, Rev. xiii. 8. Heb. i:;, and x.
Q. What legacies doth Christ dispone in his testament?
A. Himself and all things in and with him, Rev. xxi.
Q. What are some of these things which Christ dis-
pones ? A. Conviction, conversion, pardon, peace, ac-
ceptance, adoption, sanctification, and glorification, &C.
O. To whom doth Christ bequeath these blessings ?
A. To sinful men in general as his legatees, Prov. viii.4.
<^. Wherein doth Christ bequeath these blessings to all
men ? A. In the promises and oilers of the gospel,
Q. Have all Christ's legatees an equal title .to his pro-
mises and legacies r A. No •, all men in general have
a right of access to them, but believers hzve. also aright of
possession, Prov, ix» 4, 5. Zech. xiii, 9,
88 Of the Covenant of Grace. Quest. 20.
Q. What do you mean by a right of access to Christ's
promises and legacies ? A. A full warrant to take
hold of them as our own, Isa. lv. 1, 2, 3. 1 Tim. i. 15.
Q. What do you mean by a right of interest, or posses-
sion ? A. The actual having of Christ, and all things
in him as our own, Song ii. 16. 1 Cor. iii. 22, 23.
Q; Who is the executor of Christ's Testament ?
A. Christ himself, John xiv. 4. Isa. Iii. 12 — 15.
O. May not the Holy Ghost also be called the Execu-
tor of Christ's testament ? Q. Christ executes it by
the Holy Ghost, John xvi. 13, 14.
Q. Kow can Christ be the Executor of his own testa-
ment ? A. Because though he died to confirm it, yet
he rose again, and lives for evermore to execute it.
Q. In what relations doth Christ execute his cwntesta-
nie it ? A. As a prophet, interceding priest, and king*
Q^ For what end is the covenant of grace made and ad-
min.stered ? A. For the glory of God, and for
bringing elect sinners out of an estate of sin and misery,
into an estate of salvation, Isa. xlii. 4, — 16.
Q. What is meant by salvation ? A. A deliverance
from sin, and all its fatal effects, and a possession of the ut-
most happiness to all eternity, Isa. xlv. 17. Rom. v. 21.
Q. How are sinners brought into an estate of salvation?
A. By their being personally and savingly brought into
the bond of the new covenant, 2 bam. xxiii. 5.
Q. What is the mean and instrument of interesting sin-
ners in the covenant of grace ? A. Faith, or be-
lieving in the Lord Jesus, Acts xvi. 31.
Q^ Why hath God appointed faith the instrument of in-
teresting us in the new covenant ?
A. Because it most illustrates the free grace of the co-
venant, and best insures the promises of it, Rom. iv. 16.
£}. How doth faith illustrate the grace of the covenant ?
A. By receiving all blessings as God's free gifts,
Q. How doth faith insure the promises of the covenant I
A. It employs God's power and grace to perform them,
2 Chron. xx. 20. Psalm xl. 31. and cxxxviii. 8.
Qj In what do the covenant of works and of grace
agree ? A. God was the maker ; his glory and the
happiness of man, are the end ; and eternal life the thing
promised in both, Psalm lxxxix. 3, 4»
Quest. 20. Of the Covenant of Grace, &g
Q. In what do the covenant of works and of grace dif-
fer ? A. In the party contracted with, the administra-
tor, nature, properties, conditions, promises, order of obe-
dience and execution, ends and effects.
. Qj How do they differ with respect to the party con-
tracted with ? A. The covenant of works was made
•with Adam, a mere man, and all his natural seed in him »
but the covenant of grace was made with Christ, who is
God-man, as head of his elect seed, 1 Cor. xv. 47.
Q. How do they differ with respect to their administra-
tor? A. The covenant of works was administered
by an absolute God ; but the covenant of grace is admi--
nisiered by Chri.st as Mediator, Gal. iii. 10, 16, 19.
Q. How do they differ in their nature? A. The
covenant of works was a covenant of friendship ; but the
covenant of grace is a covenant of reconciliation.
Q. How do they differ in their properties ? A. The
covenant of works was easily broken, and is now a cursing
and condemning covenant ; but the covenant of grace can-
not be broken, and is still pregnant with blessings and sal-
vation to men, Gal. iii. 13, 14.
Qj, How do these covenants differ in their conditions ?
A. The original condition of the covenant of works
was the perfect obedience of a mere man ; but the con-
till ion of the covenant of grace is the perfect obedience,
and ful1 satisfaction of a God-man, Matth. iii. 15.
Q. H jw do they differ in their promises P A, In the
covenant of works all the promises were conditional to
Adam 5 but in the covenant of grace, the promises are ab-
solutely free to man, Rom. iv. 4, IS.
Q. How do they differ in the required order of obed?*-
enc ? A. In the covenant of works du'v went before
pr tfilfege, and acceptance of the work before the accep-
tance of the person ; but in the covenant of grace, with re-
spect to man, privilege goes before duty, and acceptance
of the person before acceptance of his work* Gal. iii. 12.
Eph. i. 6.
G. How do they differ in their order of execution?
A, The covenant of works was made in time, and first
executed •, but the covenant of grace was made from eter»
nity, and is last executed, Gen. ii. Tit. i. 2,
Q. How do they differ in their end and design $
A. The end of the covenant of -works "was to shew man
H3
90 Of Christ's Person. Quest. 21, 23*
his duty to God •, but the great end of the covenant of
grace is to shew the greatness of God's grace to man*
Q. How do they differ in their ejects .* A. The co-
venant of works terrifies a guilty sinner, and binds him o-
ver to hell •, but the new covenant comforts and strength-
ens him, by opening to him the gates of heaven.
Q. How may we know if we are savingly interested m
the covenant of grace? A. If we have seen ourselves
wholly ruined by the covenant of works, and are content
to be entirely indebted to the free grace of God for our
salvation, Phil. iii. 8, 9. Hos. xiv. 3.
Q. What should we do if we find ourselves without this
covenant ? A. Cry earnestly to Christ to bring us into
it, and essay to take hold of the promises of it.
Q. What is our duty, if we find ourselves in this cove-
nant ? A. To admire and adore God's free grace
which brought us in ; and to improve the fulness of the
covenant, in living like the children of God, 2 Sam. vii.
Quest. 21. Who is the Redeemer of GwV select?
Answ. The only Redeemer of God's elect
is the Lord Jesus Christ, who, being the eter-
nal Son of God, became man, and so was and
continueth to be God and man, in two distinct
natures, and one person for ever.
Quest. 22. How did Christ, being the Son of
God, become man?
Answ. Christ the Son of God became man,
by taking to himself a true body and a reason-
able soul, being conceived by the power of the
Holy Ghost, in the womb of the Virgin Mary,
and born of her, yet without sin.
Q. By whom doth God bring his elect into a state of
salvation ? A. By the Redeemer with whom the
covenant of grace was made, Isa. xlii. 6. 7. Mat. i. 21.
Q Who is the only Redeemer of God's elect ?
A. Christ, the eternal and only begotten Son of God.
(£. Hath God any other who are called his sons besides
Christ ? A. Yes $ angels and believers.
Quest. 21, 22. and Incarnation. Ql
Q. Wherein do their sonship differ from that of Christ ?
A. Christ is God's eternal, necessary and natural Son ;
but angels and believers are only made the sons of God
in time, by a mere act of his will.
Q. How are angels the sons of God ? A. By im»
mediate creation, Psalm civ. 4. Job xxxviii. 6, 7.
Q. How are believers the sons of God ? A. By re-
generation and adoption, 1 John iii. 1, 9.
Q. How is Christ the Son of God ? A. By neces*.
sary, natural, and eternal generation, and therefore called
his only Son, John i. 14- and iii. 16*
Q. Is Christ the Son of God only by office and exalta*
tion ? A. No •, he is the Son of God by nature.
Q^How prove you that ?
A. Christ says, / and my Father are one, John x. 30.
Qj, Why may we not say, that Christ is the Son of Godj
by virtue of his mediatory office and exaltation ?
A. Because that would make Christ's proper sonship
and personality dependent on the Father's will, as his me-
diatory office and exakation are.
Q. Doth Christ distinguish his sonship from his media-
tory mission ? A. Yes ', for he says, 1 am from him*
(m. the Father, by eternal generation) ; and he hath sent
me, (with respect to office), John vi». 29.
Q. What did the eternal Son of God become, that he.
might redeem sinners ?
A. He became man j which was the greatest wonder
that the world ever saw, 1 Tim. iii. 16.
Q. Of what was Christ's becoming man a wonder ?
A. A wonder of love, wisdom, power, faithfulness, &c»
Q, How was it a wonder of love ?
A. As God took on him the likeness of sinful flesli,
out of infinite pity to poor, vile, rebellious men, John iii*
16. Rom. viii. 3.
Q. How was it a wonder of wisdom ? A. It was
the most curious work of God, and a proper mean of
bringing the highest glory^to God, and greatest good to
men, out of sin the greatest evil, Jer. xxxi. 22.
Q. How was it a wonder of power ? A. Herein the
most distant natures were closely joined together.
Q. How was it a wonder of divine faithfulness ?
A. Herein the most difficult-like promise was fulfilled,
Q^Did Christ cease to be God when he became man I
92 Of Christ's Person Quest. 21, 22#
A. No ; but he became Immanuel, God-man, Isa. vii. 14*
Q. Was Christ, ^j- 6W, in the least changed when he
became man ? A. No ; neither in person nor in nature.
Q. How many natures halh Christ ? A. Two y
the nature of God, and the nature of man, Rom. ix. 5.
Q. Are these two natures in Christ mixed together, or
turned into one another r* A. No ; they are distinct
natures, 1 Pet. iii. IS. Rom. ix. 5. Isa. ix. 6.
Q. What do you understand by their being distinct na-
tures ? A. That each of them still retains its own
essential properties.
O. Is Christ's divine nature, by its union with the hu-
man, become finite, dependent, or subject to suffering or
motion ? A. No; John iii. 13. Isa. xl. 28.
Q. Is the human nature of Christ by its exaltation and
union to the divine, infi .ite. independent, almighty, know-
ing all things, or every where present ? A. By no
means ; for that would infer, that a creature might be made
Cod j than which nothing can be more absurd*
Qj. Why was it necessary that our Saviour should be
both God and man ? A. That he might be qualified
for executing his general and particular offices, Isa* ix. 6.
Q. Why Was his being God and man necessary to his
being our Mediator ? A. That he might be nearly
interested in, and have due zeal for the rights of both
parties, 1 Tim. ii. 5, 6. Heb. ii. 17.
(J. Whv was his being God and man necessary to his
being our Redeemer ? A. That he might have a
sufficient price to give, and almighty power to exert for
our de>!verance, Heb. vii. 25. and ix. 14.
Q Why was it necessary that he should be God to ex-
ecute his prophetical office ?
A. That he might at once know the whole will of God,
be pre-er.t with his disciples evtry where, and teach them
to rynofi*^ John i. 18.
Q. Whv was Christ's being man necessary to his being
eur pronhet? A. That he might teach us in a way a-
dapted to our weakness and exemplify the truths which
he taught in his own life, John xiii. 15.
Q - Why was it necessary that Christ should be God, to
execute his priestly office ? A. That he might bear
infinite wrath, give worth and efficacy to his obedience and
suffering and render his intercession ever prevalent.
Quest. 21, 22. and Incarnation. 93
Q. Why was it necessary that he should be man to ex-
ecute his priestly office ?
A. That in his obedience and suffering he might pay that
very debt which we owed to God •, might in our nature
appear in the presence of God for us •, "and experimentally
sympathize with us in trouble.
Q. Why was it necessary that he should be God to ex-
ecute his kingly office ?
A. That he might know the cases and subdue the
hearts of his subjects ; rule, defend, and highly exalt
the.in j and conquer all their enemies.
Q. Why was it necessary that Christ should be man to
execute his kingly office ? A. That he might inforce
obedience to his laws by his own example, and have a ten«
der regard for his subjects.
Q. In what are Christ's divine and human nature uni-
ted?
A. In his divine person, Isa. ix. 6.
Q. How many persons hath Christ ?
A. One only, and which is a divine person, Isa. xi. 6.
Q. What is the difference between a human nature and
a human person ? A. A human person subsists by
itself; but a human nature subsists in a person.
Q^ How can Christ have the nature of man without
the person of man ? A. Because his human
nature never subsisted by itself, but was, in its very for-
mation, assumed into his divine person, John i. 14.
Q. Is not Christ's human nature, oy the wTant of its pro-
per personality, rendered more imperfect than the human
nature in other men ?
A. No -, it is hereby highly dignified, as the place of
an human is supplied with a divine personality, Isa. vii. 14»
and ix. 6. John i. 14.
Qj Is Christ then the same person he was from eternity ?
. A.^Yesj though an human nature is united to that
person.
Q. Whether is Christ's human nature united immedi-
ately to his person, or to the divine nature ?
A. It is united immediately to his person, and to trie
divine nature, as subsisting in his person, John i. 14. Isa.
ix. 6.
Q. How prove you that ? A. If it were united im-
mediately to the divine nature, it would be equally united
P4 Of Christ's Person Quest. 21, 22,
to the Father and Holy Ghost with the Son, since the na-
ture is the same in all the divine persons, I John i. 7.
Q. How was the union between Christ's two natures
constituted ?
A. By Christ's assuming the human nature into his di-
vine person, Heb. iii. 14. 16. John i. i4.
Q. Wherein did Christ's assumption of the human na-
ture differ from the union of his two natures ?
A. Assumption is a transient act of his divine nature on-
ly, and is the cause of union; but this union is the effect,
and is an eternal mutual relation of both his natures.
Q^ How can the human nature be united to the divine,
■which exists every where ? A. Though Christ's di-
vine nature transcends his human nature, in respect of its
infinity j yet it wholly dwells in it, in respect of its spiri-
tuality, Col. ii. 9. John i. 14. 1 Tim. iii. ic.
Q. How do yfiu prcva 'J.,st Christ's two natures are
united, and do subsist in one person ? A. Becau.se
the same person is called the child born, and the mighty
Cod, Isa. ix. 6. See also Luke i. 35. Rom. ix. 5.
£h Why was it necessary that our Redeemer should be
God and man in one person ?. A. That the works
of each nature might be accepted of God, and relied on
by us, as the works of his whole person, Heb. ix.. 14.
Q. What are the properties of the union betwixt
Christ's two natures ? A. It is an incomprehensible,
personal, everlasting, and indissoluble union.
Q. How is it incomprehensible ?-
A. No man or angel can fully understand the mysteries
©fit, 1 Tim. iii. 16.
Qj How is it a personal umon ?
A. The two distinct natures are united and subsist in
©ne person, Isa. ix. 6.
O. How is this union everlasting and indissoluble ?
A. As Christ's natures never will nor can be separated,
Q. How prove you that ?
A. From the eternity of Christ's priesthood, which re-
quires the eternal union of his two natures to appear with,
in the presence of God for us, Heb. vii. 25. Rev. i. 18.
Q^ What other wonderful unions besides this are there ?
A. There is the union of the three persons in the God-
head ; the natural union of our soul and body ; and the
mystical union of believers with Christ.
Quest. 21, 22. ami Incarnation. Q$
Q. How doth the union of Christ's two natures differ
from the union of the persons in the Godhead ?
A. The union of persons in the Godhead is an un~
created and necessary union of distinct persons in one na-
ture and substance \ but this in Christ is a created union
of distinct natures in one person, Ex. in. 14. Jer. xxxi. 22.
(J. How doth the union of Christ's natures differ from
the union of our soul and body ?
A. The union of our soul and body is natural, and can
be broken ; but this union of Christ's natures h supernatu-
ral and inseparable, Eccles. xii. 7. Rev. i. 18.
Q. How doth the union of Christ's natures differ from
the union of believers to Christ ? A. Notwithstanding
believers union to Christ, he and they remain distinct per-
sons ; but the union of Christ's natures makes both one
person, John xv. 1, — 5. Isa. ix. 6. and vii, 14.
Q. "\Vhat follows upon the union of these two natures
in the person of Christ ? A. That the properties
and works of both natures may be ascribed to his person :
so we may say, the Son of David or Mary, is God, infim
nite, eternal, &c. and that God, ox the Son of God, is ??iant
was born, died, shed his blood, rose again, &c.
Q. May we say Christ as God is man, was born, died,
Sec. ? or that Christ as man is God, infinite, &c. ?
A. No , this would confound the .properties of Christ's
natures.
Q. When did the Son of God assume our nature, and
become man ? A. About 1800 years ago.
Q. How prove you that Christ is already come ?
A. Because sundry events have happened which God
declared should not take place till his Son became man ?
Q. What are some cf these events ? A. The de-
parture of the sceptre from Judah, the destruction of the
second temple, the loss of David's line, the end of Daniel's
seventy weeks, and ceasing of the daily sacrifice, &c.
Qj, Who is the promised Messiah, or incarnate God ?
A. Jesus of Nazareth, the son of Mary, Johr. i. 45.
Q. How prove you that ? A. All things foretold
concerning the Messiah, were exactly fulfilled him.
Q. What was foretold concerning the Messiah ?
A. That before the church and second temple of the
Jews should be destroyed, or their nation dispersed; he
should spring out of the family of David 5 be born at
90 Of Christ's Person Quest. 21, 22.
Bethlehem of a virgin, in a low condition ', work many
miracles j be despised, crucified, and buried j rise again
and erect a glorious church among the Gentile nations, &-C.
Q. How is the time of Christ's coming designed in
scripture ? A. It is called the fulness of time, Gai. iv. 4.
Q. Why is it called the fulness of time ?
A. It was the time fixed in God's decree, foretold by
the prophets, and when the world was in the most proper
condition for his coming into it, Hag. ii. 6,-9.
Q. When was the world in the most proper condition
for Christ's coming ? A. When it had been suffi-
ciently warned of, and strongly expected his coming ) and
when Satan's power over it was at its height, ignorance
and knowledge jointly subserving his interests.
Q. Why was it necessary that the world should be well
warned concerning Christ before he came ?
A. That he might come with due honour *, and that
many signs of his coming might be understood, whereby
it might he tried whether he was the true Messiah, and
no impostor.
Q. Why was it necessary that the world should be in
great expectation of Christ when he came ?
A. That; all might be ready to examine his character
and conduct, and be rendered inexcusable, if they did not
receive him.
Q. Why was it necessary that Satan's power over the
world should be very strong when Christ came ?
A. That the love of God in sending him, the need of
his coming, and its powerful influence in destroying Sa-
tan's kingdom when at its height, might be the more vi-
sibly displayed, 1 John iv. 9, 10. and iii. 8. John iii. 16.
Q. Hew did Christ the Son of God become man ?
A. By taking to himself a true body, and a reasonable
soul j which are the two parts of an human nature.
Q. How prove you that Christ took on himself, a true
body, and not the mere shape of the human body ?
A. Christ says, A spirit hath not flesh and bones, as ye
see me have ; neither could he have been born, hungered,
thr'sted or died. &c. without having a true body.
Q, Was Chiist's body framed in heaven, or created
immediately out of dust ? A. No ', it was made
of the substance of a woman ; and so he was the seed of
the woman, Gal. iv. 4. Gen. iii. 15.
Quest. 21, 22. and Incarnation. QJ
Q.~Why was it necessary it should be made of the. sub-
stance of mankind I A. That he might be our brother
and kinsman, and the right of our redemption be his.
Q. Of whom was he born ? A. Of the virgin Mary,
Q. Why was Christ born of a virgin ?
A. That he might be free from original sin, Luke i. 35*
Q. Why behoved Christ's human nature to be free from
sin ? A. Eecause it was so closely united to his divine
nature -j and because otherwise he could not have been a
propitiation for our sins, Heb. vii. 26. 2 Cor. v. 21.
Q. How could Christ be born of a virgin ?
A. He was conceived by the power of the Holy Ghost.
Q. Why is the work of the Holy Ghost called an over'
shadowing of the virgin ?
A. Because of the great mysteriousness of it, Luke i. 35.
Q. How prove ycu that Christ assumed a reasonable soul?
A. He cried out, My soul is troubled, and exceeding
sorrowful ; and God made his soul an offering fur sin.
O. Had all the three persons of the Godhead an active
concern in the Son's becoming man I A. Yes.
Q. What distinct concern had they in it ? A. The
Father prepared this human nature, the Spirit formed,
and the Son assumed or put it on, and wears it for ever.
Q. WThat were the Old-Testament names of our Re-
deemer ? A. Shiloh, Messiah, Immanuel, David, the
Branch, the Messenger or Angel, Sec. Gen. xlix. 10, &c.
Q. Why is he called Saitoh? A. Properly, because
he is our peace, salvation, and rest, Micah v. Isa. xi.
Q. Why is he called Messiah? A. Because he is the
anointed of God, Psalm lxxx"x. 20. Isa. Ixi. 1, 2, 3.
Q. Why is he called Immanuel? A. Because he is
God with us in our nature, and on our side, Isa. ix. 6.
Qj Why is he called David ?
A. Because he is a man after God's heart, and king of
his true Israel, Hos. iii. 5.
Q. Why is he called the Branch f
A. Because in our nature he is a stem growing out of
the root of Jesse, which bears fruit of glory to God, and
good to- men. Isa. iv. 2. and xi. 1. Zech. iii. S. and vi. 12.
Q. Why is he called the Angel and Messenger of the
Covenant ?
A. Because God sent him on the errand of our redemp-
tion, and he proclaims his covenant to us, Mai. iii. 1.
x i
gS Of Christ's Person, &c Quest. 21, 2£.
Q. What is our Redeemer's roost ordinary New Testa-
ment name ? A. The Lord Jesus Christ, 1 Tim. iv. 1.
Q. Why is he called Lord?
A. Because he is the true God, and rules over all,
Ads x. 36, Matth. xxviii. 16.
Q. Why is he called Jesus?
A. Because he saves his people from their sin and mi-
sery, Matth. i. 21. and xviti. 11.
Q^ Why is he called Christ ? A. Because he was
anointed by God to his mediatory offices, John x. 36.
O. Wherewith was Christ anointed by God ?
A. With the oil of the Holy Ghost, Isa. lxi. 1, 2.
Q In what proportion was Christ anointed ? A. He
had the Spirit given him above measure, John iii. 34.
Q. Is hishuman nuture filled1 with an infinite fulness of
the Spirit ?
A. No ; but he is anointed with it far above the rnea«
sure of believers who are his fellows, Psalm xlv. 7.
Q. What do you understand by the anointing of Christ?
A. God's giving him a commission and call to his of-
fices, with p-oper furniture for the execution of them.
Q^ Wh-n did God first call Christ to his offices ?
A. From all eternity, Prov. viii. 23. 1 Pet. i. 20.
Q. When did God first furnish Christ for executing his
offices ? A. In his incarnation, Luke i. 35.
Q, When did God publicly instal Christ in his offices ?
A. At his baptism, Matth. iii. 16, 17.
Q. How was Christ then installed in his offices ?
A. The Father solemnly attested him, and the Spirit
descended on him, to famish him further for his work.
Q. Why are New-Testament believers called Christians?
A. Because they folJc w Christ, and are anointed with
his Spirit, 1 Cor. xii. 12, 13. 1 John ii. 20.
Q. What improvement should we make of-Christ's in-
carnation and unction ? A. We should admire, love,
adore, many, and trust in the person of Christ as our near
kinsman •, and cry for his Spirit to anoint us.
Quest. 23. JVhat Offices doth Christ execute
as our Redeemer ?
Answ. Christ as our Redeemer, executetb
Quest. 23. Of Christ's Offices in general §Q
the office of a prophet, of a priest, and of a king,
both in his estate of humiliation and exaltation.
Q. To what different kinds of offices was- Christ anoint*
ed ? A. To general and particular offices.
Q. Wherein do Christ's general and particular offices
differ?
A. Christ's general offices are executed in every thing
which he doth for our salvation -7 but his several particu-
lar offices are executed only in part of his work.
Q. To what general office* was Christ anointed I
A. To the offices of Mediator and Redeemer.
Q. What is the business of a Mediator ?
A. It is to reconcile parties at variance, Job ix. 33.
Q^ Between whom is Christ a Mediator ?
A. Between God and sinful men, 1 Tim. ii. 5.
Q. Can there be any other Mediator between God and
man
A. No ; for none other has a proper interest in both
parties j nor, can any lay his hand upon them both for their
reconciliation, Job ix. 33. 1. Tim. ii. 5, 6.
Q. How hath Christ a proper interest in both parties I
A. He is God's Son, and bur brother and kinsman.
Q. By what doth Christ remove God's legal enmity a-
gainst us ? A. By his righteousness and intercession.
Q. How. doth Christ s^av our real 'enmiiy against God ?
A. By enlightening our minds and subduing our wills.
Q, What do you mean by a Redeemer?.
A. One wh© recovers back that which was forfeited
and enslaved.
Q. From what doth Christ redeem us sinful men ?
A. From our spiritual slavery and bondage, Tiu ii. 14.
(£. To whom are we naturally in spiritual bondage ?
A. To law and justice, to sin and Satan, Isa. xlix. 24.
Q. By what means doth Christ redeem sinners I
A. By price and power, or by purchase and conquest.
Q. How doth he redeem us from the law and justice of
God ? A. By the infinite price of his blood, 1 Pet. i. 19.
Q. How doth Christ redeem us from sin and 6atan ?
A. By the infinite power of his Spirit, in teaching, sub-
duing, rulings and defending us, Psalm ex. 2, 3.
I 2
$00 Oj 'Christ '$ Offices in general. Quest. 23.
Q. Why is not a price given to Sin and Satan, as well
as to the law and justice of God ? A. Because sin and
Satan have no just right to enslave sinners, except what
depends upon the law and justice of God, 1 Cor. xv. 56.
Q. Who typified Christ as our Redeemer ?
A. The kinsman redeemer under the law, in his re-
deeming his brother or near kinsman, Ruth iv. Lev. xxvii.
Qj In what doth cur redemption by Christ resemble that?
A. Christ buys back our persons from slavery, and our
inheritance from mortgage ; he avengeth our biood upon
Satan cur murderer ; and, by marriage with our nature and
persons, he raiseth up a seed of saints, and fruits of good
works, Rev. v. Isa. lxiii. John xv.
Q^ To what particular offices was Christ anointed?
A. To the offices of prophet, priest, and king.
Q. Did ever these three offices properly meet in any
other ?
A. No j but Christ is the way to God as a priest, the
truth as a prophet, and the life as a king, John xiv. 6.
Q. How do you prove that Christ fa a prophet ?
A. The scriptures call him a prophet like to Moses.
Q. How do you prove that Christ is a priest ?
A. He is often so called in scripture, and God swears
that he is a priest for ever, Psalm ex. 4. Heb. v. 7.
Q^ How do you prove that Christ is a king ?
A. The scripture often affirms it, and God calls him
his king set upon his holy hill of Zion, Psalm ii. 6.
Qj, Why behoved Christ to have all these three offices ?
A. To cure our threefold misery of ignorance, guilt,
and bondage. Acts xxvi. 18. Col. i. 13. Tit. ii. 14.
Qj How doth Christ cure our ignorance ?
A. By becoming the wisdom of God 'to us as a prophet.
Q. How doth Christ cure our guilt ? A. By be-
toming the Lord our righteousness as-a! priest, 1 Cor. i, 30.
£). How doth Christ deliver us from bondage ?
A. By becoming our sanctif cation and redemption as a
&in^.
Q. What connection hath our salvation with those of-
fices of Christ ? A. He purchased our salvation as a
priest, reveals itas a prophet, and applieth it as a king.
Q. What connection have the gospel-promises in gene-
ral with these three offices of Christ ?
Quest. 23. Of Christ's Offices in general. 10 V
A. Christ reveals the promises as a prophet, confirms
them by his blood as a priest, and applieth them as a king.
Q. Are GhristV offices the proper fountain of the gos-
pel.promises in the original making of them ?
A. No j in that respect they flow from the infinite, free,
and sovereign love of God, Jer. xxxi. 3.
Q. Do:h not the accomplishment of the promises on us
flow from the offices of Christ ?
A. Yes -, 1 Cor. i. 20;
Q. What promises are accomplished by Christ's execut-
ing the ofrrice of a prophet^ A. The promises of light,
leading, knowledge, and instruction, Isa. xlviii. 17.
Q. What promises st and immediately connected with
Christ's priestly office? A. The promises of pardon,
p^eace, reconciliation, acceptance, &c. Isa. liii. 5, 11.
Q. What promises are accomplished by Christ's execut-
ing his kingly office ? A\ The promise of regenera-
tion, sane tinea tion, de-fence, and preservation from enemies,
and victory over them, &cv Psalm ex:. 2-— 6.
Q^ In what different orders do Christ's offices stand re-
lated to one another? A. In their natural order of de-
pendence upon one another, and in their order of execu-
tion upon the Hearts of sinners..
£). How do they stand in their natural order ?'
A; The priestly office possesses the first place, the pro*
pheticai the second, and the king/j- the last, Psalm xxii.
Q. Why must Christ's priestly office stand first in the
natural order? A*. Because divine justice;
cannot admit of our being blessed with instruction or de-
liverance, till first in order of nature our sins be atoned forj
and God, as-reconciled through Christ's death,1 must be
Ahe matter which he as a prophet doth teach }■ and his
blood must be the price of his kingdom, Isa. liii. 2, — 12.
Psalm ii. &, — Hi
(^ Why must Christ's prophetical office stand before
his kingly ?: A. Because his saving instructions are the
means of our subjection to him as our king, Isa. liv. 13.
Q. Where is this natural order of Christ's offices clear-
ly represented ? A: In the 22d Psalm 5 where Christ
first suffers as a priest, then declares God^s name to his
brethren as a prophet, and at last becomes governor among'
the nations as a king. .
13
102 Of Christ's Offices in general. Quest. 23.
Q. What is the order of Christ's offices in their execu-
tion upon us ?
A. The prophetical office possesseth the first place, the
prietly the second, and the kingly the last.
Q. Why must his prophetical office be first executed on
us? A. Because till we are savingly taught by him as
our prophet, we can neither know, nor believe in him as
our priest for remission and acceptance, Gal. i. 15, 16.
Q^ WThy must the priestly office stand before the kingly
in this order of execution upon us ?
A. Because till the death of Christ as a priest be applied
to our conscience, for removing our guilt, and slaying our
enmity against God, there can be no deliverance from the
bondage of sin, or subjection to Christ as a king, Heb.
x. 22.l&c.
Q. Is it very dangerous to invert the true order of
Chrises offices ? A. Yes } it is ruining to our souls.
Q. Who invert this order ? A. Such as place Christ's
kingly office before his priestly, by teaching, that Christ
in the gospel has given us a new law of sincere obedience,
by observation of which, we become entitled to Christ and
his righteousness, Rom. ix. 31, 32.
Q_. What is the danger of that doctrine? A. It
makes our justification to depend on the works^f the law.
Q^ Do sinners close with all Christ's offices at once ?
A. Yes 'y Christ cannot be divided, 1 Cor. i. 13.
Q. To which of these offices must we fly for justifying
righteousness? A. Only to the priestly, Rom. iii. 24.
Q. Doth Christ fully execute all his offices? A. Yes.
Q. What mean you by Christ's executing his offices ?
A. His doing the work which belongs to each of them,
Q. In what estates doth Christ execute his offices?
A. In his estate of humiliation, and of exaltation.
Q. Why did he first in order of nature execute them in
2n estate of humiliation ? A. Because by his humilia-
tion he procured to himself the honour of executing them
in an estate of exaltation, Phil. ii. 7, — 10. Isa. liii.
Q. How long shall Christ continue to execute his of-
fices? . A. To all eternity, Heb. xiii. 8.
£). How prove you that Christ will be a prophet for e-
ver ? A. From the Lamb's (or Christ's) being called
the light of heaven, which is everlasting, Isa. Ix. 19.
Quest. 24. Of Christ's Prophetical Office. 103
Q. How prove you that Christ will be a priest for ever ?
A. God sware to him, Thou art a priest for ever, Psal.
ex. 4. Heb. vii. 3, 16, 24, 25, 23.
Q. How prove you that Christ will be a king for ever?
A. Of his kingdom there shall be no end ; and he shall
reign for ever, Isa. ix. 7. Luke i. 35. Psalm xlv. 6.
O. How should we improve these offices of Christ ?
A. By receiving and employing him in them all in
their due order, for wisdom, righteousness, and sanctifica-
tion.
Quest. 24. How doth Christ execute the of-
fice of a prophet ?
Answ. Christ executeth the office of a pro-
phet, in revealing to us by his word and Spi-
rit, the will of God for our salvation.
Q. Why is Christ called a Prophet? A. Because he
reveals and teacheth men the will of God, Deut. xviii. 18.
Q. Hath Christ any other names relating to this work
and office ?
A. Yes ; he is also called an apostle, interpreter, wit-
ness, and the word of God, Heb. iii. &c.
O. Why is Christ called an Apostle? A, Because he
is sent of God to make a perfect revelation of his will.
and to erect his church on earth, Heb. i. 1. and iii. 1.
Q^Why is Christ called an Interpreter ?
A. Because he explains the mysteries, or hidden things
of God, Job xxxiii. 23.
Q. Why is Christ called a Witness $
A. Because he attests the truths of God, John xviii. 37.
Q. By what doth he attest them ?
A. In his person, and by his declarations, miracles,
death and sacraments.
Qj How doth Christ attest divine truths in his person ?
A. The great truths of God are clearly represented,
and have their certainty evidenced in the constitution of his
person as God-man. 1 Tim. iii. 16. John i. 14.
Qj How doth Christ attest divine truth by his declara-
tions ? A. He affirms them by his word, and confirms
them by his oath, 2 Cor. i. 22, Heb. vi. 17.
104 Of Christ's Prophetical Office. Quest. $4.
Q. How doth Christ attest divine truths by his death?
A. He suffered it from men for his adherence to truth \
and the leading truths of God are clearly exemplified and
displayed in his death, Rom. viii. 32, 33. and iii. 24,
25, 26.
Q. How doth Christ attest them by his sacraments ?
A. The sacraments represent the doctrines, seal the
promises, and bind us to obey the commands of God.
Q. Why doth Christ attest divine truths ?
A. They are wonderful ; and sinners are slow of heart
to believe them, 1 Tim. iii. 16. Luke xxiv. 25.
Q. Why is Christ called the word of Gud ?
A. Because by him the mind of God is made known y
and he is the matter of his word, 2 Cor. i. 20. Heb. i. 1.
Q. Why was Christ made a prophet ?
A. Because none else could teach sinners to profit,
John i. 18. Isa. xlviii. 17.
Q. What doth Christ teach us ? A. The will of God.
Q. What of God's will doth Christ teach us ?.'
A. Whatever is needful for our salvation, Is. xlviii. 17.
Qi In what- periods doth Christ teach men the v\ ill of
God ? A. Both under the Old and the New Testaments
Q. How prove you that he taught it under the Old
Testament ?
A. The scrip- ure affirms he preached to the old world,
and spake to Moses in Mount Sinai, 1 Pet. irr. J 9.
Q. How prove you thai Christ continued to teach it
under the New Testa rent ?
A. The scriptures represent him as yet speaking from
heaven, Heb. xii. 25. ad i. 1.
Q^. By whom hath Christ revealed t^e will of God to
men ? A. By himself, and by others, Luke xx. 9". 13.
Q. How hath he revealed it in himself ? A; Iii voices,
visions, dreams, and his personal ministry on earth.
Q. How hath he revealed the will of Godby others?
A. By qualifying and sending angels, prophets, apos-
tles, and ordinary pastors and teachers, to declare it.
Q. In what doth Christ as a prophet excel all these?
A. Christ is their Lord, hath all furniture in himself,
and teacheth effectually : others are servants, receive their
furniture from him, and cannot teach to profit, John vi. 63.
Q. By what means doth Christ reveal the will of God
Quest. 24. Of Christ's Prophetical Office. 1 05
to men ? A. By his word and Spirit, Luke v. IT.
O. Is the word alone sufficient to teach us the will of
God ? A. No y for it cannot give the blind their sight to
discern the glory of divine truths, Isa. vi. 9, 10.
Q^ May men have the gospel faithfully preached to
thea:, and yet not profit thereby ? A. Yes , nothing
is more common : Many are called, but few chosen.
Q. Whence doth this proceed ? A. From men's not
mixing faith with the word when they hear it, Heb. iv. 2.
Q. When God's word doth not profit hearers, what ef-
fect hath it on them ? A. It hardens their hearts, and
becomes the savour of death to them, Isa. vi. 10.
Q. What then can make the teaching of the word ef-
fectual to salvation ?
A. Only the teaching of the Spirit.
Q_. How doth Christ teach us by his Spirit ?
A. He opens our understanding by the word/and makes
us see the beauty of- divine things, and fall in love with
them.
Q. Doth ever the Spirit teach men without the word ?
A. No j in such as are capable to hear it, Rom. x. 14.
Q. Can then such as want the word of God be saved by
the light of nature ? A. No \ Where no vision is, the peo-
ple perish, Prov. xxix, IS. Acts iv. 12. Rom. x. 14.
O. Why will not Christ's Spirit teach men without the
word ?
A. To put honour upon the word, Psalm cxxxviii. 2.
Q. At what schools doth Christ teach men ?
A. At the schools of the law, of the gospel, and of
affliction.
Q. What doth Christ teach us at the school of the law \
A. The great evil and danger of sin, Rom. iii. 20.
Q. What doth he teach us at the school of the gospel ?'
A. That our salvation is wholly in Christ, and freely
offered to us, Hos. i. 7. Rom. v. 21.
Qj. What doth he teach us at the school of affliction ?
A. The bitterness of sin, the vanity of this world, and
the exercise of justifying God, resignation to his will, and
desire to be with him, Hos. ii, 6, — 16.
Q. In what doth Christ's saving teaching, and all other
teaching differ ? A. Christ's saving teaching discovers
to us our viiencss and ignorance, humbles us in the dust.
106 Of Christ's Priestly Office. Quest. 25.
and makes us desire to be like Christ in holiness, and with
him in glory, Job xl. 4. and xlii. 5, 6. Isa. vi. 5.
Q. Doth Christ make all men welcome to him for m-
Btruction ? A. Yes ; Prov. viii. 4. and ix. 4*
Q. For what end doth Christ teach sinful men ?
A. For their salvation, Is^liv. 13, 14. and xlv. 17, 22.
Q. Are then all those saved who are taught by Christ's
*Word and Spirit ?
A. Yes j John xvii. 3. 1 John v. 20.
Q. What shall become of such as refuse to hear Christ's
word and Spirit ? A* They shall be destroyed.
Q. How should we improve Christ as a prophet ?
A. By believing our own ignorance, and applying to
him for instruction, Psalm cxix. 18.
Quest. 25. How doth Christ execute the of-
fice of a priest ?
Answ. Christ executeth the office of a priest,
in his once offering up of himself a sacrifice, to
satisfy divine justice, and reconcile us to God£
and in making continual intercession for us.
Q. What do you mean by a priest ? A. One
who, by virtue of God's appointment, offers up sacrifice
to him, in the room of guilty sinners, Heb. viii. 3.
£). What is a proper sacrifice ?
A. An holy offering up of some life to God in the stead
of guilty men, upon an altar, and by a priest of his ap-
pointment, Hcb. v. 8.
Q. Why call you it an holy offering?
A. Because it was to be made to an holy God in a holy
and reverend manner, Lev. x.. 3.
£). Why call you it the offering of a life P
A. Because the Hfe of the thing offered was to be taken
from it in + vie sacrifice of it, Lev. xvii. 11,
Q. Why was the life of the thing offered to be taken
from it? A. Because without shedding of bleod there
can be no remission of sin, Heb. ix. 22,
Q. Why so ? A. Because man's sin is an attack
upon the life of the most high God, lob xv. 25, 26..
Quest. 25 . Of Christ's Priestly Office. 1 07
Q. In what doth Christ's priestiy office differ from his
prophetical and kingly offices ?
A. Christ, in the execution of his prophetical and king-
ly offices, deals with creatures •, but in the execution of
Iks priestly, he deals immediately with God, Heb. ii. 17,
ix. 1 4. and vii. 25.
.-g. What are the two parts of Christ's priestly office ?
A. His offering sacrifice, and making intercession.
<£. What sacrifice, did Christ offer up ? A. He of»
lered up himself, both soul and body, Heb. ix. 14.
Q. How prove you that he offered his soul ?
A. It is said, Thou shalt make his soul an offering for sin :
his soul y*z&. troubled and sorrowful: nor could he have
atoned for the sin of our souls, if he had not offered his own
in sacrifice, Isa. liii. 10. &c. John xii. 21.
Q. Hew prove you that Christ's divine nature was not
properly offered in sacrifice ?
A. Because his divine nature cannot suffer, 1 Tim. vi. 16.
Q. How is it then said, He gave himself for us ?
A. Because his divine person gave infinite worth to the
•ffering of his human nature, Acts xx. 28. Titus ii. 14.
Qj On what altar did Christ offer his sacrifice ?
A. On the altar of his divine nature, Heb. ix. 14.
Q. Of what use was the altar in sacrifices ?
A. It supported, sanctified, and made \aluable the gift,
$). How prove you that the cross could not properly
Jbe the altar on which Christ offered his sacrifice ?
A. Because it could not give value to his offering.
Q. How long did Christ continue in offering himself ?
A. He began his offering in his incarnation, continued
it through his life, and completed it in his death and
burial.
Q. When did he most remarkably offer himself?
A* In his agony in the garden and on the cross.
Q. What was the sword which killed, and fire whicH
consumed this sacrifice ?
A. The justice and wrath of God.
Q. Did not divine justice make use of men and devils
as instruments in slaying this sacrifice ?
A. Yes$ but not in the severest part of its work,
Zecfu xiii. 7. Isa. liii. 10.
$). Why did not an angry God make use of them in
108 Of Christ's Priestly Office. Quest1. 25.
the' whole of that work ? A. Because they could not
afflict Christ with such severity as his justice required.
Q. Who was the priest that offered up Christ in sacri-
fice ? A. It was himself, Heb. ix. 14. Tit. ii. 14.
£). Why was it necessary that Christ should offer himself ?
A. Because a voluntary death was essentially necessary
to the acceptance of this sacrifice : and none else could
present this offering to God, John x. 17. Phil. ii. 7, 8.
O. Where did Christ offer himself ? A. On earth.
Q. Why upon earth?
A. Because the earth is the theatre of that rebellion
of man against God for which he atoned *, and it was ne-
cessary that God should be glorified by Christ's death,
where sin had dishonoured him.
Q. How often did Christ offer himself a sacrifice ?
A. Only once, Heb. ix. 28. Rev. i. 18.
Qj. Why not ofiener than once ? A. Because his
once offering, which comprehends his whole surety-righ-
teousness, fully satisfied the law and justice of God.
Q. In whose stead did Christ offer himself?
A. In stead of the elect only, and for no other.
Q. How prove you that Christ died in the room of
the elect ?
A. The scripture affirms that their sin was laid upon
him, and he bare it, and laid down his life fur them.
Q. How7 prove you that he died in the room of the elect
only t
A. Because he prayed for, and saves the elect only,
John xvii. 9. and x. 15. Rom. xi. 7. Acts xiii. 48.
Qj Why then do other men share of gospel-offers, com-
mon operations of the Spirit, and much temporal happi-
ness ? A. Though Christ represented the persons
of the elect only in his death •, yet others, for the elect's
sake, receive these good things as the consequence of his
death, Matth. xxiv. 22. Isa. Hi. 15. and liii. 12.
O. To whom did Christ offer himself? A. To God.
Q. For what end did Christ offer himself ?
A. To satisfy divine justice, and reconcile us to God,
Eph. v. 2.
Q. Why did divine justice, require a satisfaction ?
A. Because the elect had dishonoured God, and bro-
ken his law, Isa. liii. 6. Rom. iii. 9, — 26.
Q What did divine justice require as a satisfaction ?
Quest. 25. Of Christ's Priestly Office. 10<*
A. That the curse of God's law should be executed,
either upon the elect themselves, or a surety in thei-
room.
Q. Why might they not have satisfied for themselves I
A. Because they were wicked, and could not cease
from sin 5 and were finite, and could not give the infinite
satisfaction which divine justice required, Micah yi. 6, 7.
O. Why did divine justice require an infinite satisfac-
tion for the1 sin of finite creatures ? A. Becau.se sin had
given infinite offence to God, Jer. xliv. 4. 1 John iii. 4.
Q. How could divine justice demand that satisfaction
frora Christ ? A. Because he had engaged to pay all
the debt of the elect world, Psalm xl. 6, 7. Isa. liii. 6.
Q. How could Christ lawfully give away his life far
others ? A. He was God, and his life was wholly his
own, which he might dispose of as he pleased, John x. IS.
Q. Hath Christ fully satisfied God's justice for our sins?
A. Yes*, his sacrifice was to God of a sweet-smelling
savour, and savour of 'rest ', Eph. v. 2. Heb. ix. 12.
£). Why is Christ's sacrifice so called ? A. Because
it entirely overcame the abominable savour of sin, and gave
God's justice the sweetest rest, Isa. xlii. 21.
Q. How do you further prove that Christ satisfied 'God's
justice ? A. From his saying on the cross, // h
finished ; and from his Father's raising him from the dead,
and exalting him to his right hand, John xix. 30.
Q. What is the effect of Christ's satisfying divine jus-
tice ? A. Our reconciliation to God, Rom. v. 10.
Q. Did Christ's offering himself change God's dispo-
sitions towards us ?
A. No *, but it removed out of the way whatever hin-
dered the manifesting of his love to us.
Q. How doth the death of Christ reconcile men's hearts
to God ? A. When it is applied to their conscience,
the love of God shines so brightly in it, that it slays their
enmity against God, 1 John iv. 9, 10, 19.
Q. Is not the shedding of Christ's blood sufficient to
save us ? A. No 5 it must also be applied to, cr
sprinkled on our consciences •, and hence it is called, the
blood of sprinkling, Ezek. xxxvi. 25. 1 Pet. i. 2.
(X When are we actually reconciled to God ?
A. When Christ's blood is first sprinkled on our con*
sciences.
t K
110 Of Christ's Vriestiy Office. Quest. 25.
O; How may we know that we are reconciled to God?
A. If we are made heart enemies to all sin, Ps. cxix. 104.
Q. What is the second part of Christ's priestly work I
A. His making intercession for us, Heb. ix. 24. and
vii. 25.
Q. What do you understand by Christ's intercession ?
A. His willing the application of his purchased redemp-
tion to his people, John xvii. Heb. vii. 25.
O. Is Christ's intercession in heaven any part of his
surety righteousness ? A. No -7 it is a part of his glo-
rious reward, Heb. i. 3. and ix. 24.
Q. Might not his intercession alone have saved sinners ?
A. No ; for it could not satisfy God's justice, Rom.
iii. 25.
Q. If, God's. justice be satisfied, and all blessings pur-
chased by his sacrifice, what need is there of Christ's in-
tercession ? A. That he may procure the possession of
these blessings to the elect in such a way as best secures
the glory of God, his own honour, and our welfare.
(£. How doth Christ's intercession secure the glory of
God ? A. At by this means God hath no gracious
dealings with sinners but thro' a Mediator, 2 Cor. v. 19.
Q. How doth it honour Christ? A. In this way
believers have immediate dependence on Christ for ever-
Q. How doth Christ's intercession secure the welfare
of h:: people ? A. It rer-ders them bold before God ',
and secures their grace and glory, notwithstanding their
great carelessness and folly, Heb* iv. 14, 15, 16.
Q. For whom doth Christ make intercession?
A. For the elect only, John xvii. 9.
Q. For what doth he intercede to them, in their un-
converted state ? A . For their preservation from
hell, ard inbringing into the bond of the new covenant.
Q. What intercedes he for, to them, after their con-
version ?
A. For their continuance in the covenant, and the con-
stant communication of its blessings to ihem.
Q. Hew doth he obtain this ? A. By answering
all accusations against them, by removing new differences
between God and them, and by procuring the acceptance
of what service they perform in faith. 1 John ii. 1.
Q. Who accuse believers before G-;d >
A. Satan and their own consciences, Rev. xii. 10,
Quest. 25. Of Christ's Vriestly Office. Ill
Q. Of what do they accuse believers ?
A. Of continual departures from God, Zech. iii. 1.
Q. How doth Christ answer these accusations ?
A. By continually presenting his righteousness as theirs
before God, Heb. ix. 24.
Q. How doth he take up the new differences which sin
makes between God and them ?
A. By procuring new application of his blood to their
consciences, 1 John ii. 1, 2.
O. What in believers worship tends to render it unac-
ceptable to God ? A. The unworthiness of their per-
sons, and the sin and weakness that attend their worship.
Q. How doth Christ cure these defects ?
A. By appearing in their name, and presenting his a-
toning blood to God for the perfuming of their services,
Rev. vim 4.
Q. What doth Christ by his intercession procure to his
people at death ? A. Abundant admission to glory.
Q. For what doth Christ intercede after their death ?
A. For their resurrection and eternal continuance in
glory, John xvii. 24.
Qi How long will Christ intercede for his people ?
A. For ever : He ever liveth to make intercession.
Qj Upon what plea or ground does Christ intercede ?
A. Upon the footing of his own merit or blood, which
purchased eternal- redemption for us, Heb. ix. 12, 24.
Qi Where doth Christ now intercede? A. Within
the vail in heaven, the true holy of holies, Heb. ix. 24.
Q^ In what manner doth Christ intercede for us ?
A. Continually, distinctly, carefully, and successfully.
Q. How is Christ's intercession continual ? A. He
never ceases from his interceding work, Rom. viii. 34.
Qj How is it distinct ?
A. He represents his people's case precisely as it is,
Zech. i. 12. John xvii.
Q. How is it careful? A. He intercedes with the
greatest earnestness and zeal for our good, John xvii.
Q. How is Christ's intercession successful ?
A. The Father heareth him always, John xi. 42.
Q. Can angels, or saints departed, assist Christ in hi*
intercession ? A. No ; Christ is the only
Advocate with the Father, 1 John ii. 1, 2. Eph. ii. 18.
p. Wherein do the intercession of Christ and of the
119 Of Chris fs Priestly Office. Quest. 25 .
Holy Ghost differ ? A. The Holy Ghost intercedes
within us on earth by stirring us up, and directing us
how to plead with God for ourselves j but Christ inter-
cedes without us, and presents our petitions to God,
Romans viii. 26, 27, 34. John xvii. Heb. ix. 24. and
yii. 25.
Q. What singular honour hath God put upon the
priesthood of Christ ?
A. He made him priest with an oath; and appointed
more types to represent his priesthood than any of his
other two offices, Psalm ex. 4. Heb. v, ix, x.
. Ql Why was this peculiar honour put upon Christ's-
priesihood ? A. Because it is most above the light of
inttute, most opposed by carnal men ; it gives ihe bright-
est view of the perfections of God \ it is the foundation
of the two other offices, and hath the most difficult work.
belonging to it, 1 Pet. i. 10, 11. Tsa. Hii.
Q. What types under the Old Testament represented
Christ's priesthood ? A. The most of the types > but
especially the sacrifices, altars, and priests.
(J. What was typified by all the proper sacrifices ?
A. The suffering of the Lord Jesus Christ, Heb. ix. 10-
^K What was typified by the pGuring out of the blood
of the sacrifice, bu.rni.ng the fat, and sometimes the whole
beast ?
A. The seventy of Christ's sufferings, Isa. liii. 10.
Q. What was signified by the blood oi the sacrifice be-
ing sprinkled both on the altar, and on the person for
whom it was offered ? A. That Christ's sufferings
should both appease God and purify sinners, Heb. ix, x.
Q. What was signified by the feasting on the rlesh of
sacrifices after ihe fat was burnt ? A. That the sacrifice
«f Christ is the most proper, quickening, and nourishing
entertainment for our souls, John vi. 53. Isa. x.w. 6.
Q^ What did the salting of the sacrifice typify ?
A. The everlasting sweet savour, reconciling, and sin-
killi.n« .influence of Christ's death, Eph. v. 2.
Q. What did the offering of sacrifices every day signify >
A. The constant virtue of Christ's blood, and our daily
need of applying it, Gal. ii. 20. John vi. 56.
Q- What were some of the most distinguished typical
sacrifices ?■ • A. The sacrifice of the birds for the lfc-
Qiiest. 25 .• Of Christ's Priestly Office. 113
per, of the red heifer, and especially that of universal a-
tonement, on the tenth day of the seventh month.
Qj What did the sacrifice of the birds typify ?
A. The bird slain overrunning water, typified God's
holy child Jesus dying for our sins*; and the living bird
flying away after it had been dipped in the blood of the
slain bird, typified his rising and ascending to glory, to
present his blood before God for our justification, Rom.
iv. 25.
Qj What did the burning, &c. of the red heifer signify ?
A. That Christ's- sufferings should perfume and purify
all his people in every generation, Heb. x'ui. 12.
Q. WThat did the sacrifice of universal atonement signi-
fy? A. The slaying of one goat for all Israel, ty-
pified Christ bearing all the sins of the elect in his death :
and the sending the other goat into the wilderness, sig-
nified Christ's taking away, and making an end of our
sins by it.
Q, What did the burning of sacrifices writh holy fire
typify ? A. That Christ as a sacrifice offered through
the eternal Spirit, should be scorched and melted in the
fire of the Father's wrath, Psalm xxii. 14. and lxix.
Q. What did the altar typify? A. Christ's divine
nature, as supporting and sanctifying the human in its obe-
dience and suffering, Heb. ix. and xiii. 1-0.
Qj What did the altar's being made of stone, brass ^ &c.
typify ? A. The sufficiency of Christ's divine na-
ture, to support the human in his sufferings.
Q. What did the priests, and especially the high priests,
typify ? A. The person of Christ as our priest.
Qc What did the washings and freedom from blemishes
in priests and sacrifices, typify.
A. The perfection and purity of Christ and his righte-
©usness, Heb. vii. 26.
Q^ What was typified by the vast number of priests ?
A. The great extent and importance of Christ's work
as our grear High Priest, Heb. vii, viii, ix.
Q. What did their robes, especially those of the high
priest, typify? A, Christ's glorious righteousness.r .
Q. What did the high priest's mitre typify?
A. That Christ is both king and priest, Heb, i. and y»
Q. What did his Urim and Thummim signify \
A. The infinite knowledge and perfection of Christ*
K3
114 Of Christ's Priestly Office. Quest. 25-
Q. What did the high priest's bearing the names of all
the tribes of Israel on his breast-plate, signify ?
A. That Christ has all the elect's names engraven on
his heart, and continually represents them before God.
Q^ What did the high priest's going in once a-year to
the holy of holies, to present the blood of atonement, typi-
fy ? A. Christ's ascending once for all into heaven^,
to present his sacrifice to God in the name of his people.
Q. Why might not one type have sufficed to represent
Christ ? A- All types were created and imperfect
things, whereas Christ's person and work was divine.
Q. In what did Christ resemble the Old-Testament
priests ? A. He, like them, had God's call •, was taken
from among men, and represented his guilty brethren.
Q. In what did Christ excel the Old-Testament priests ?
A. Injhis person, instalment, order, and duration of of-
fice ; and iii the nature, extent, and efficacy of his work,.
Q. How doth Christ excel them in his person . 2
A. He is Immanuel, God-man ; and they were but sinful
men, Isa. ix. 6. Heb. vii. 27.
Q. How doth he excel them in his instalment into his
office ? A> He was installed by God, with an oath ;
but they by men, without an oath, Heb. vii,. 21.
Q. How doth Christ excel them in his order of office ?
A, They were priests after the order of Aaron ; but he
is a priest after the order of Melchi%cdck, Heb. vii.
Q. In what did Melchizedek typify Christ ?
A. In the dignity and eternity of his priesthood.
Q. How doth Christ excel the Old-Testament priests-
in duration of office *
A. They did not continue by reason of death, and their
priesthood i* now abolished j but Christ's- priesthood is e~
ternal and unchangeable*
Q. How doth he excel them in the nature of his work?
A. They offered beasts, &c. Christ offered himself
Qj How doth he excel them in the extent of his wrork ?
A. They were many, and each had but a small share of
work •, but Christ alone performs the whole work of the
priesthood for all the elect, Heb. x. 14. and ix. 12, 14.
Q. Why then are believers called priests unto God?
A. Because they are clothed with Christ's righteous-
ness ; and in his name offer sacrifice, not of atonement, but
of praise and thanksgiving to God, Rev. i, iv, and v.
Quest. 2ff. Of Christ's Kingly Office. 115
Q^ How doth Christ excel the Old-Testament priests
in the efficacy of his sacrifice ? A. Their sacrifices
in themselves never pleased God, nor took away sin ; but
his sacrifice perfectly satisfied divine justice, and made an
end of our sin, Heb. x. 1, 14,
Q. How should we improve the priesthood of Christ I
A. By making his righteousness and intercession the
enly ground of our confidence before God j and by bold»
\y asking in his name whatever blessings we need*.
Quest. 26. How doth Christ execute the of-
fice of a King 9
Answ. Christ executeth the office of a King,
in subduing us to himself, in ruling and d&~
fending us, and in restraining and conquering
all his and our enemies.
O. Why is Christ called a king ? A. Because ho
.gives law to, and rules over many subjects, Psalm cx»
Q. What different kingdoms hath Christ ?
A, An essential and mediatorial kingdom.
Q. What is the essential kingdom of Christ ?
A. That dominion which he, as God, hath over all things*
Qj What is his mediatorial kingdom ?
A. That dominion which he hath over the Church,
and all the concerns of it.
Qj, In what do these two kingdoms differ ?
A. He hath the essential kingdom by nature ; but he
hath the mediatorial kingdom by his own purchase, and
his Father's gift, Phil. ii. 7, — 10. Matth. xxviii. 18.
Q. What ensigns of royalty or kingly honour are ascri-
bed to Christ in scripture ? A. A palace, throne,
sceptre, ambassadors, armies, tribute, and laws, &c.
Qj What is Christ's valace ? A. heaven.
Q. What thrones hath Christ, and where do they stand ?
A. Christ hath a throne of grace in his church on earth,
a throne ot glory in heaven, and a throne of judgment,
pro'ably in the air at the last day, Heb. iv. 16.
Q. What sceptre hath Christ ?
A, The golden sceptre of the gospel, and the iron scep-
tre of his wrath, Psalm ex.
Il6 Of Christ's Kingly Office. Quest. 2&
Q. Of what use is his golden sceptre ?
A. To gather, subdue, strengthen, and comfort his peo-
ple, Psalm ex. 3.
Q. Of what use is his iron sceptre ? A. To pu-
nish and destroy his incorrigible enemies, Psalm ii. 9.
Q. Who are Christ's ambassadors ? A. Sometimes
angels, but especially gospel ministers, 2 Cor. v. 20.
Q. Is it not high treason for any to intrude themselves
into this office without Christ's call ? A Yes.
Q. What armies hath Christ ? A. The heavenly
armies of angels, saints, stars, &c. and the armies of hell
and earth, Rev. xix. 14- and xii. 16.
Q. What is Christ's tribute or revenue ? A. All
the service and praise of angels and saints ; and he makes
even his enemies wrath to praise him, Pslam lxxvi. 10.
Qj Of what nature is Christ's mediatorial kingdom •>
A. Of a spiritual nature, and not of this world.
Q. Do civil magistrates derive their authority from
Christ as Mediator ? A. No j for God acknowledged
the authority of Pa^an magistrates, Jer. xxvii. 17.
Q. How may Christ's mediatorial kingdom be distin-
guished ? A. Into his kingdoms of grace and of glory.
Q^ How do these differ ? A. His kingdom of grace
is on earth, amidst enemies, and consists of imperfect sub-
jects *, but his kingdom of glory is in heaven, and consists
only of perfect subjects, Psalm ex. 2, 3, &c.
Q. For what different ends hath Christ erected his king-
doms of grace and glory ? A. His kingdom of grace
is erected for gathering and gaining subjects to him ; but
his kingdom of glory is for making them fully happy.
Q. How is Christ's kingdom of grace distinguished?
A. Into his visible and invisible kingdom.
Qj What is Christ's visible kingdom or church ?
A. The society of them who, in all ages and places, do
profess the true religion, and their children.
Q. What is Christ's invisible kingdom of grace ?
A. True beHevers, in the hidden man of whose heart
Christ reigns, Luke xvii. 20, 21. Rom. xiv. l7.
<). Are riot the unconverted elect members of this in-
visible kingdom of g<ace ? A. They are intended,
but not actual members of it, Col. i. 13.
Q. Why is Christ's church on earth called militant ?
Quest. 26. Of Christ's Kingly Office. 1 17
A. Because the members of it are daily called to light
with sin, Satan, and the world, Eph. vi. 10, — 20.
Q. Why is his church in heaven called triumphant ?
A. Because their only work is to sing and share o£
Christ's victories, Rev- vii. and xv. Is* li. 11. and xxxv. 10.
Q. When did Christ enter on the execution of his king-
ly office ? A. When he published the first promise*
Q. When was he most solemnly installed in this office ?
A. When he ascended into heaven, Dan. vii. 13, 14.
Qj When will he most fully display his royal power i
A. At the last day, 1 Tim. iv. 14, 15, 16. Rev. xx.
Q. Over whom doth Christ exercise his kingly office I
A. Over his people and over his and their enemies.
Q. How doth he exercise it over his people ?
A. In subduing, ruling, and defending them.
Q. How doth he deliver them from bondage by these
acts ? A. He brings them out of bondage by sub-
duing them j he prevents their voluntary return to bon-
dage by ruling them ; and saves them from being driven*
back to bondage by defending them, Psalm ex. Jer. xxxi.
Qj Why must Christ first in order subdue his people ?
A. Because by nature they are his enemies, Rom viii. T»
Q. By what means doth Christ subdue us to himself?
A. By his word and Spirit, Psalm ex. 3. Acts xxvi. 18.
Q. How do these subdue us to Christ ? A. The
Spirit by the word, applies the blood of Christ and love
of God to our consciences, renews our hearts, slays our
enmity, and constrains us to yield ourselves to Christ.
Q. What is the language of the soul when thus melted
and overcome by the love of Christ ?
A: It is, Truly I am thy servant i thou hast loosed my
bonds, Psalm cxvi. 16.
Q. From what bonds doth Christ loose us ? A. From
the bonds of the guilt, filth, and power of sin, which bind
us in the kingdom and prison of Satan, Zech. ix. 11.
* Q. How doth he loose the bond of sin's guilt ?
A. By applying his blood to our conscience for justifi-
cation.
Q. How doth he loose the bonds of sin's filth and reign-
ing power ? A. By shedding abroad the love of God
in our heart, for melting, purging, and renewing, it
0. What is the effect of this loosing of bonds I
118 Of Christ's Kingly Office. Quest. 26.
A. We are. hereby translated from the kingdom of Sa-
tan to the kingdom of Christ, Col. L 13.. Acts xxvi. 18..
Q^_How doth Christ exercise his dominion over those
whom he hath subdued ?
A. He rules in and over them.
Q. Doth he free them from their obligations to magi-
strates, masters, and other superiors ?
A. No ; he requires that such be obeyed in all things
lawful, Tit. iii. 1.
Q. By what doth Christ rule his people ?
A. By his word and Spirit, Jer. xxxi. 33.
Qj, How doth he rule them by his word ?
A. By giving them laws to direct their conversation,
Q. What laws doth he give them ? A. The few
©f the ten commandments as a rule of life, 1 Cor. ix. 21.
Q. By what motives doth he excite them to obedience?
A. By the motives of gracious rewards when they obey,
and of heavy chastisements when they offend.
Q. How doth Christ rule his people by his Spirit ?
A. He thereby gradually writes his law upon their hearty
and excites and enables them to keep it.
Qj Doth not he sometimes make providence a mean of
ruling them ? A. Yes ; he thereby often hedgeth.
them into their duty, Hos. ii. 6, 7.
Q^How are believers safe in the paths of duty ?
A. By Christ defending them, Psalm xci. Isa. xxxi. 5*.
Q. From whom doth Christ defend his people ?
A. From all their enemies, Pial. xci. 10. 1 Pet. iii. 13.
Q. Who are their enemies ? A. Sin, Satan, the
world, and death % the worst of which is indwelling sin.
Q. How doth Christ defend believers from sin ?
A. By keeping alive the spark of their grace in an ocean
©f corruption, till it be quite dried up, Rom. vii.
Q. How doth he defend them from Satan ?
A. By a close application of his own blood to their con-
science for the quenching of his fiery darts, and by strength-
ening their grace in opposition to his temptations.
Q. How doth he defend them from the world ?
A. By outward dispensations of providence, and such
powerful impressions of his love on their hearts, as over-
balance the influence of the smiles or frowns of the world.
Q^How doth he defend them from the hurt and fear
of death ?
Quest. 26. Of Christ's Kingly Office. 1 19
A. By securing their eternal life, and giving them com-
fortable views of it, 2 Cor. v. 1 Cor. xv. 57.
Q„ How doth Christ exercise his dominion over his and
our enemies ? A. In restraining and conquering them.
Q. Whence is it that Christ and hia people's enemies
are the same ?
A. He and his people are one, John xvii. 26.
Q. How doth Christ restrain his and our enemies?
A. By hindering them, even while their strength re-
<mains, to execute their attempts any further than he seeth
meet for his glory and our good, Psalm lxxvi. 10.
Qj In what dorh Christ limit the attacks of his enemies?
A. In their kind, raimber, degree, and duration.
Q. How doth Christ conquer his and our enemies ?
A. By taking away their power and strength ; and in,
punishing them, if reasonable creatures, Dan. vii. 12.
Q. In what different ways doth Christ conquer his
•enemies ? A. Two ways ; in his own person, and
in the persons of his people, Psalm ex. and Ixviii.
Q. In what periods are they especially conquered in his
own person ? A. At his death, and at the last day.
Qj_How doth Christ in his own person conquer sin ?
A. By fulfilling the law, and so removing the curse,
which is the strength of sin j and by condemning sin pub-
licly at the last day, Rom. viii. 3* Matth. xxv.
Q. How doth Christ in his own person conquer Satan ?
A. He in his death spoiled him of his warrant to be the
executioner of God's justice-; and he will condemn him to
hell at the last day, Heb, ii. 14. Matth. xxv.
Qj How doth Christ in his own person conquer the
world ? A. In his life he despised it ; in his death he
crucified it to us, and delivered us from it ; and he will
.condemn the men of it to hell at the last day.
. Q. How doth Christ in his own person conquer death ?
A. In his death be unstinged it j and in his resurrection
he opened the gates of its prison, Hos. xiii. 14.
Qj Shall all his people also conquer these enemies ?
A. Yes j in him they shall be more than conquerors.
Q. Why say you they are conquerors in him ?
A. Because it is only in a state of union to Christ, and
in his Strength, that they conquer, Rom. vim 1, 37,
Q* How are they more than conquerors in him ?
A. They lose nothing, their conquest is easy and
120 Of Christ's Humiliation. Quest. 27.
complete, and they gain, even when they seem to be con-
quered.
Q. How doth Christ conquer Satan in his people ?
A. By enabling them to oppose and baffle his tempta*
tions, Rom. xvi. 20. Eph. vi. 10, — 16.
Q. How doth Christ conquer sin in his people ?
A. By pardoning their guilt, and making grace in their
hearts prevalent over all their lusts, Micah vii. IS, 19.
Q. How doth Christ conquer the world in his people ?
A. By raising their affections above it, and fixing them
on heavenly things, Psalm iv. 6*, 7. Col. iii. 1, — 4.
Q. How doth Christ conquer death in his people ?
A. By making it a great gain to them, enabling them
to triumph over it, and freeing them from its bonds at the
resurrection, 1 Cor. xv. 54, 55. Phil. i. 21,
Q. How should we improve Christ as a king ?
A. By submitting to, loving, glorying, and trusting in
him •, zealously maintaining his rights of government, and
fighting under his banner against his enemies.
Quest. 27. Whereifi did Christ's humiliation
consist 9
Answ. Christ's humiliation consisted in his
being born, and that in a low condition, made
under the law, undergoing the miseries of this
life, the wrath of God, and the cursed death
of the cross ; in being buried, and continuing
under the power of death for a time.
Q. What is Christ's estate of humiliation ?
A. The veiling of his divine glory for a time, and ap-
pearing in this world as a ma?i of sorrows and suffering.
Q. What moved Christ to humble himself?
A. His great love to elect sinners, Gal. ii. 20.
Q. In what did Christ humble himself?
A. In his birth, life, death, and after his death.
Q. How did he humble himself in his birth ?
A. In his being conceived and born in a low condition,
Q. Was it great humiliation in Christ to be thu's born ?
A. Yes ; how wonderful for the great God to become
inan ! the Father of eternity, a creature of time 1 the
Quest. 27. Of Christ's Humiliation. 121
Ancient of days, an infant ! and the Holy One of Israel,
to assume the likeness of sinful flesh ! Jer. xxxi. 22.
Isa. vii. 14.
Q. In what low condition was Christ born ?
A. He was born of a mean woman, in Bethlehem, &
mean place, in a stable, and laid in a manger, Luke ii.
Q. Was he not descended of the family of David king
of Israel ? A. Yes ; and to shew this, the evangelists
give us the history of his pedigree, Matth. i. Luke iii.
Q. How then was he born in such a low condition ?
A. At that time the family of David had lost its lustre,
-and was sunk into a very low state, Isa. liii. 2. and xi. 1*
Q. How was Christ humbled in his life ?
A. In being made under the law, and undergoing the
miseries of this life, Gal. iv. 4. Isa. liii. 3.
Qj Under what law was Christ made ?
A. Under the ceremonial and judicial, but especially
under the moral law, Matth. iii. 15. Gal. iv. 4, 5.
Q. Why was he especially made under the moral law \
A. Because this was the matter of the covenant which
Adam broke, and we in him, Gal. iii. 10. and iv. 4.
Q. For what end was he made under the law ?.
A. To redeem ih em that were under the law, Gal. iv,
Q. Are then believers not bound to obey God's law ?
A. They are bound to obey it as a rule ; but not as a
covenant^ to procure life by it, Gal. ii. 19, 20, 21.
<J. Whether was Christ made under the law as a cove*
nant, or as a rule of life ? A. As a covenant of
works j for he was made under that same law from which
he intended to redeem his people, Gal. iv. 4,-5.
Q. Why might he not intend to redeem us from the
law as a rule ?
A. Because that would make his righteousness the price
ef licentiousness, Jude 4. Tit. ii. 14. and iii. 8.
Q^ Under what of the law as a covenant was Christ
-made ? A. Under the command and the curse of it.
Q. Why was he made under the command of it ?
A. That he might perfectly obey it in our stead.
Q. Why was he at the same time made under the curse
©f it ? A. That he might satisfy the justice of God,
for. our disobedience, Dan. ix. 24. 1 John ii. 2.
Q. If Christ was made under the curse, how is It
■■"* *»
122 Of Christ's Humiliation. Quest. 27.
that he was not brought under the defiling strength of sin ?
A. The infinite holiness of his person prevented it.
Q^ Was it not great humiliation in Christ to be made
under the law ?
A. Yes *, it was astonishing for the great Lawgiver to
become the law's bond-servant j and for God, blessed for
ever, to be made a curse for us, Phil. ii. 8.
Q. What miseries of this life did Christ undergo?
A. Such as were sinless and common, Matth. viii. 17.
Q_. If Christ did not undergo, sinful plagues, how did
he suffer the same punishment which we deserved ?
A. Sinful plagues are not of the essence of punishment,
but only spring from the curse as it lies on a sinner.
Qj How then was 'Christ made sin for us? A. All
the sin of an elect world was laid on, and punished in him.
Q. Did Christ undergo the sinless infirmities of deaf-
ness, blindness, &c. ?
A. No j they are not common, and would have hin-
dered him from duly executing his office.
Q. In what did Christ undergo the miseries of this life ?
A. In his soul, body, reputation, estate, and relations.
Q. What miseries did he undergo in his soul ?
A. The temptations of Satan, with much grief and sor-
row from the world, Matth. iv. Isa. liii,
Q. What chiefly occasioned this grief and sorrow ?
A. The wickedness of men, and their opposition to his
ministry, Heb. xii. 3. Luke xix. 41, 42.
Q. What bodily miseries did he undergo ?
A. Cold, hunger, thirst, weariness, sweating, bleeding,
&c Matth. xxi. John iv. Luke xxii.
Q. What misery did he undergo in his reputation ?
A. The vilest calumny and reproach, Luke xxiii. 2.
Q. How was he reproached ? A. He was called a
glutton, drunkard, blasphemer, Sabbath-breaker, a sedi-
tious person, a companion of profligates, and one in com-
pact with the devil, Matth. xi. 19, &c.
Q. How did he undergo misery in his estate ?
A. Though the foxes have holes, and the birds of the air
have nests, yet he had not where to lay his head.
Q. What misery did he undergo in his relations ?
A. His own friends and countrymen disbelieved, despis-
ed, hated, and otherwise injured him, Luke iv. 28.
Q. Was it astonishing humiliation for God, infinite-
Quest. 27. Of Christ's Humiliation. 123
ly rich, glorious, and happy, to become thus poor, re-
proached, and miserable I A. Yes j 2 Cor. viii. 9.
Q. Why did Christ undergo these miseries of thisHfe ?
A. That he might unsting them to his- people, and the
better sympathize with us in trouble, Heb. ii. 17, 18.
Q. How was Christ humbled at his death?
A. By undergoing the wrath of God, and the cursed
death of the cross, Isa. liii. 10. Phil. ii. 8. Luke xxii, xxiir;
Q. Had not Christ undergone the wrath of God all his
life time ? A. Yes j but he suffered it more seyerely
at his death r BhiL.ii. 8. Matth.xxvi, xxvii.
O. From whom did he suffer it at his death ? A. From
devils, disciples, malicious men ; and from an angry God.
Q. What did he suffer from devils ? A. Great har^
rassment of his sinless soul, John xiv. 30. Luke xxii. 53.
Q. What did he suffer from his disciples ?
A. Judas betrayed, Peter thrice denied, and they all.
forsook him, Matth. xxvi.
■ Qj, What did he suffer from malicious men ?'
A. They preferred a thief and a murderer to him y
crowned him with thorns $ reviled, buffetted, scourged^
condemned, and crucified him, Matth. xxvi, xx-vit.
£K What did he suffer from God I A. The hiding
©f his face, and the direful effects of his wrath, Psal. xxii.
Q. Wrhere did he especially suffer the wrath of God V
A. In the garden and on the cross, Matth. xiv, xv.
O. How know you that he then suffered the wrath of
God ? A. By his bloody sweat, and the words which
he spake at these times, Luke xxii. 44. Psalm xxii.
Q. What *lid the pressure of God's wrath make Christ
cry out in the garden ? A. He cried out in an agony,
My soul is exceeding sorrowful even unto death ; and if it be
possible, let this cup pass from me, Matth. xxvi.
Q^_ What did it make hirn cry out upon the cross I
A. My God, my God, why hast thou forsaken me?
Q How could God thus lay his wrath upon Christ, hi*
©nly and well beloved Son ?
A. Because he was now standing in the law-room o£
elect sinners, 2 Cor. v. 21.
Q. Did God spare Christ any more than he would have
done sinners ? A. No j not in the least ; but delivered
him up to the death for us all, Rom. viii. 32.
L.2
124 Of Christ's Humiliation. Quest. 27.
Q^ To what death did God deliver Christ up ?
A. To the death of the cross, Gal. iii. 13.
Q. What kind of death was that ?
A. A cursed, shameful, and painful death, Gal. iii. 13.
Q. How was the death of Christ a cursed death ?
A. God, to testify his displeasure at man's sin by the
fruit of a tree, had said, Cursed is eiiei'y one that hangeth
on a tree, Gal. iii. 13. Deut. xxii. 23.
Q. How was it a shameful death ? A. He was hung
up naked, as a vile slave and malefactor, Luke xxiii.
Q^_ How was it a painful death ? A. His hands and
feet were nailed to the cross, his bones drawn out of joint,
and he expired, in a lingering manner, in these tortures,
Psalm xxii. 14 — 21. Matth. xxvii. John xix.
Q. What was the type of Christ's death on the cross?
A. Moses lifting up the brazen serpent in the wilder-
ness, John iii. 14. and xii. 32, 33. Num. xxi. 4, 9.
Q. How did this typify his death ? A. This symbol
of the serpent, a cursed creature, was lifted up on a pole
for the healing of Israel j so Christ, made a curse, was
lifted up on the cross for the healing of sinners.
Q. Why did Christ die a cursed death ? A. To
redeem them that were under the curse, Gal. iii. 13.
Q. Did Christ's death separate his soul or body from
his divine nature ? A. No •, Rev. i. 18. 1 Pet. iii. 18.
Q. What became of his soul when it was by death se-
parated from his body ?
A. It went to heaven, Luke xxii. 43.
Q. Why did not Christ suffer eternal wrath ? A. The
divinity of his person gave infinite value to what he suf-
fered j and therefore the law could not require the eter-
nity of suffering, Acts xx. 28. Eph. v. Heb. ix. 12, 14.
Q. How was Christ humbled after his death ?
A. In his being buried, and continuing under the power
of death for a time, Psalm xvi. 10.
Q, How could Christ say on the cross, 7/ is finished \
when he was humbled after his death ?
A. His meaning was, that his sensible and soul suffer-
ings were just then finishing.
g. Why was Christ buried ? A. To shew that he
was really dead, and to perfume the grave for his people.
Q. Who buried Christ's body > A. Joseph of
Arimathea, and Nicodemus, John xix. 38, — 42.
Quest. 27. Of Christ's Humiliation. 125
Q_. Where did they bury him ? A, In Joseph's new
grave in his garden near mount Calvary, John xix, 41.
Q. Why did God so order it, that Christ was buried
where never man was laid I A. That there might be
no room to say, another had risen in his stead.
Q. Why did he suffer his agony and was buried in a
garden? A. Man first sinned in a garden, Gen, iir.
Q. What gave death and the grave dominion over
Christ ? A., His being;made sin for us, 2 Cor. v. 21.
Q. How long did Christ's body continue in the grave ?
A. Till the third day after his death, 1 Cor. xv. 3, 4.
-Q. What was the type of Christ's lying so long in the
grave ? A. Jonah's being three days and three nights
in the whale's belly, Mat. xii. 40. Jo ah i. 17. andii. 10.
Q^. How can it be said, Christ wzstliree days and three
nights in the grave, when he lay only about thirty-four
hours in it ? A. He was in it a part of three natural days.
Qj. Did he see corruption in the grave ?
A. No \ for he had never sinned, and his body was
still closely united to his divine nature, 2 Cor, v.- 21.
Psalm xvi. 10.
Q. What are the glorious properties of this infinitely
amazing humiliation and death of Christ?-' A. It was
voluntary, acceptable, meritorious, and victorious.
Q. How was it voluntary ? A. Christ undertook and
underwent it with the utmost chearfulness, Psal. xl. 7, 8.
Q. How was it acceptable ? A. God took infinite
pleasure and delight in this service of Christ, Eph. v. 2.
Q. Whence did the acceptableness of Christ's death
flow ? A. From its being infinitely valuable and vo-
luntary \ and its being commanded of God, John x».
O. How was it strictly meritorious ?
A. He never owed it for himself ^ and it was as valua-
ble as the reward of our eternal life, and his own glorious
exaltation, Acts xx. 28..
Q. How was it victorious ? A. Christ hereby van-
quished and triumphed over sin, devils, and death ; and
opened an abundant vent for God's love to us, Dan. ix 24.
• Q. How should we improve the humiliation of Christ ?
A. By believing and admiring his love \ by humility
and* contentment under the heaviest afflictions \ and by
boldly craving and expecting the blessings which our bro=
ther Christ hath, by his humiliation, purchased for us*
L 3
126 Of Christ's Exaltation. Quest. 28.
Quest. 28. Wherein consisteth Christ's exal-
tation ?
Answ. Christ's exaltation consisteth in his
rising again from the dead on the third day,
.in ascending up into heaven, in sitting at the
right hand of God the Father, and in coming
to judge the world at the last day.
Q. Did Christ always continue in his estate of humili-
ation ? A. No •, having suffered, he entered into his
glory, or estate of exaltation, Luke xxiv. 26.
£). Is, or can Christ's divine nature be exalted in itself ?
A. No^ for it is infinite, Acts vii. 2.
Q How then is Christ exalted ? A. His person as
God-man is highly glorified by the shining forth of the
glory of his divine nature in a new manner, through his
human nature, whereby great glory is added unto his hu-
man nature, Phil. ii. 9. John xvii. 5.
Q^ Why was Christ exalted ? A. That God might
be honoured, Christ rewarded, and his people saved.
Q. How doth the exaltation of Christ honour God ?
A. It shews his infinite love, justice, faithfulness, and
bounty to Christ, as Mediator* and to his people in him.
Qj, How is it a reward to Chris. ? A. Hereby the
ignominy of his cross is wiped off, the fulness of his satis-
faction evidenced, and he is filled with joy, and crowned
with glory and honour, Heb. ii. 7. xii. 2. Phil. ii.
Q How is Christ's exaltation a reward to him, when
his human native had a natural right to it, by virtue of its
union wiJi the divine ? A. The human nature of Christ
enjoys its exaltation, both as a reward, and in the way of
natural right, Phil. ii. 8. 9. Col. i. 16, 18.
Q. How doth Christ's exaltation render his people
happy ?
A. He was exalted on hi%k to give gifts to men ; and
that our faith and hope might be in God, Ac's v. 31.
Qj. Of how many steps does Christ's exaltation consist?
A. Four ; his resurrection, ascension, sitting at the right
hand of God, and coming to judge the world.
Quest. 28* Of Christ's Exaltation. 12?
Q. Why could not death and the grave detain Christ ?
A. Because he had perfectly satisfied for our sins, Heb. x,
Q. How prove you that Christ rose from the dead ?
A. His resurrection was prefigured and foretold, and at>
tested by many credible witnesses, 1 Cor. xv. 3, — 23,
O. How was Christ's resurrection prefigured ?
A. By the types of Isaac's escape from death, Jonah's
coming out of the whale's belly, &c. Gen. xx. Jon. ii. 10.
Q. By whom was it foretold ? A. By himself,
and by the prophets David, Isaiah, and Jeremiah, &c.
Q^ How did the prophets foretel it ? A. David
said, Thou wilt not suffer thine holy One to see corruption $
and Isaiah, He was taken from prison, &c.
Q. How did Christ himself foretel if? A. He
declared that he would raise up the temple of his body in
three days ; and that he should be killed and rise again on
the third day, John ii. 19, 21. Matth. xvi. 21.
Q. By what witnesses was Christ's resurrection attested?
A. By angels, by disciples, and by his enemies.
O. How did the angels attest it ? A Tney said to
the women who came to see his sepulchre, He is not here3
lie is risen as he has said, Matth. xxviii. Q.
Q. How did the disciples attest it ?
A. They affirmed Christ was risen, and had often ap-
peared to them alive, Luke xxiv. 34.
Q. To whom only did Christ shew himself after his re-
surrection ? A. To his followers, Acts i. 3.
Q, Why did not Christ shew himself to the priests, &c. ?
A. To punish them for their former unbelief; and es-
pecially, that the report of his resurrection might not be
supported by the countenance of worldly power.
Q. How often did he shew himself after his resurrec-
tion ? A. We read of ten or eleven several appearances.
Q. To whom did he first appear ? A. To the women,
£). Why did he first appear to women ?
A. That as sin had entered by a woman, the first news
of a finished salvation might be reported by women.
Qj Of how many was ever Christ seen at once after his
resurrection ? A. Of above five hundred, 1 Cor. xv. 6.
Qj How long did Christ continue on earth after his re*
surrection I A. Forty days, Acts i. 3.
Qj How was he employed during that tij&e ?
128 Of Christ's Exaltation. Quest. %$*
A. In giving proofs of his resurrection, and instructing
his disciples in things pertaining to the kingdom of God,
Luke xiv. Matth. xxvii. John xx. and xxi. Acts i.
£). How doth it appear, that Christ's disciples1 testimo-
ny of his resurrection deserved the fullest credit ?
A. They had the fullest proof of what they attested ;
did openly declare it amidst his enemies, in the place where,
and within a few days after the event happened 3 and had
no temptation for carnal advantage, but were hereby ex-
posed to the severest sufferings and death.
Q. What enemies of Christ atteeted his resurrection ?
A. The band of soldiers that were set to guard his se-
pulchre, at first attested it, Matth. xxviii. 11.
Q. Why do you say, they at first attested it ? A. Be-
cause afterwards the priests and elders hired them to say,
that his disciples stole him away while they slept.
Q. Could any reasonable man believe this forged story >
A. No ; for, how could the whole watch sleep, when it-
was death for Roman soldiers to sleep on guard ? and if
asleep, how could they tell who stole away his body ?
Q. By whose power did Christ rise ? A. By his own,
and by that of the Father and Holy Ghost, Rom. vi, viiu
Q. How prove you that he rose by his own power ?
A. He declared that he had power to take his life again;
and by his resurrection from the dead, he was declared to b?
the Son of God with power, John x. IS. Rom. i. 4.
Q. What solemnities attended Christ's resurrection ?
A. A great earthquake, appearance of angels, &c.
Q. Why did God send an angel to roll away the stone
from the grave's mou'.h ? A. To shew that Chribt was
Solemnly released from prison, as one who had fully satis-
fied law and justice, Isa. liii. 8. and xlii. 21. Eph. v. 2.
Q. Why were Christ's grave-clothes left in the grave,
and why in such order ? A. To shew that he should
die no more j and that he rose with great deliberation.
Q. On what day did Christ rise > A. On the third
day after his death, and first day of the week ; which is
since called the Lord's day, in honour of our Redeemer,
who thereon entered on his glorious rest, and appointed it
to be kept as a memorial of his resurrection.
Q. In what capacity did Christ rise from the dead ?
A. As the head of an elect world, 1 Cor. xv. 20, — 22,
Quest. 28. Of Christ's Exaltation. 129
Q. For what end did Christ rise ? A. For God's
glory, his own honour, and our advantage.
Q. How was it for the glory of God ?
A. That, being the God and Father of Christ, he might
be the God, not of a dead, but living Redeemer, Matth.
xxii. 32.
Q. How was it for Christ's own honour ?
A. That, having in his death paid his elect's debt, and
purchased a kingdom, he might come out of prison to
possess his kingdom, Phil. ii. 8, 9, 10.
Q. How was it for our advantage ? A. Therein
our debt is legally discharged, and Christ took possession
of eternal life in our name, Rom. iv. 25.
Q. What are the necessary fruits of Christ's resurrec-
tion to the elect ? A. Their justification, quickening in
grace, support against enemies, and glorious resurrection.
Q. What is the second step of Christ's exaltation?
A. His ascending into heaven, Psalm xlvii. 5.
Q. According to what nature did Christ ascend ?
A. According to his human nature j for his divine, be-
ing every where at once, can neither ascend nor descend.
Q. How then is Christ, in respect of his divine nature,
said to descend into the lower parts of the earth ?
A. Descending there is only to be understood of his
condescension in assuming our nature, Eph. iv. 9.
Q. To which of Christ's offices doth his ascension re-
late ? A. To all the three, Psalm lxviii. 18.
Q. How was it an act of his prophetical office ?
A. It confirmed his doctrine -, and he ascended to send
the Spirit to convince and instruct us, John xvi. 7, — 10.
Q. How was it an act of his priestly office ?
A. He thus entered into the holy place to present his
blood before God, Heb. i. 3. and ix. 24. Rom. viii. 34.
Q. How was it an act of his kingly office ?
A. He triumphed over his enemies in it, Psalm xlvii. 5.
Q. Whence did Christ ascend •? A. From about
mount Olivet, near, if not exactly from the place where
he had his bitter agony, Acts i. 12.
Q. Whither did he ascend ? A. To heaven.
Q. Who saw him ascend ? A. His disciples.
Q. WVat was Christ doing when he ascended to heaven?
A. Blessing his disciples, who saw him ascend.
Q* What was one of his parting words I
130 Of Christ's Exaltation. Quest. 28.
A. Z'o, I am with you a/way, even unto the end of the.
world. Matth. xxviii. 20. Luke xxiv. 51.
Q. In what capacity did Christ ascend ? A. As head
and forerunner of his people, Micah ii. 13. Heb. vi. 20.
Q. In what manner did he ascend ?' A. In a most
glorious and triumphant manner, leading captivity captive.
O. What do you mean by his /ending captivity captive?-
A. .! hat Christ, in his ascension, chained and triumph-
ed over Satan, who had taken his elect captive, Psalm
lxviii. 18.
£). Who attended Christ in his ascension to heaven >
A. Thousands of angels with shouts of praise, Dan. viii
Q. Who welcomed him into heaven ? A. Hi's
Father and all the inhabitants of heaven, Dan. vii. 13.
£). How did Christ prove his ascension ?'
A. By sending down the Holy Ghost a few days after,
at Pentecost.
Q. Did this descent of the Spirit prove the perfection
of Christ's righteousness ?
A. Yes j for if Christ had not been perfectly righteous
in his. person and office, he would never have been re-
ceived up into heaven, nor exalted to such power and
glory there, 1 John iii. 1. Psal, cyv 1.
Q. Why did Christ ascend to heaven ? A. To re-
ceive to himself a kingdom, prepare mansions for his peo-
ple, and send his Spirit to fit them for these mansions
Q. What is the third step of Christ's exaltation ?
A. His sitting at the right hand of God the Father..
Qj What is meant by the right hand of God ?
A. A slate of the highest honour and authority.
Q. What is meant by sitting at God's right hand T
A. Chrises security and rest in that glorious state.
£h For what end doth Christ sit at God's right hand?
A. To represent his people, and make his enemies his
footstool, Heb. i:;. 21. and i. 13. Psal. ex, xxi, ixxii.
Qj. How prove you that he there represents his people ?
A. Because while on earth they are said to sit in heavenly
p laces in Christ, Eph. in 6. .
Qj How shall he make a41 his enemies his footstool ?
A!. By covering them with shame and terror, and crush-
ing them down to hell at the last day, Rev. xx.
Q. How long shall Christ sit at God's right hand £.
A. For ever,. Psalm ex. 4. Isa, ix. .7.
Quest. 28. Of Christ's Exaltation. 131
Q. What is the fourth step of Christ's exaltation ?
A. His coming to judge the world at the last day.
Q^ How do you prove that the world shall be judged ?
A. From scripture and from reason.
Q. How doth scripture prove it ?
A. It affirms, that God has appointed a day for judg-
ing the world : and that every work shall be brought in!®
judgment, Acts xvii. 21. Eccl. xii 14. 2 Cor. v. 10.
Q. How doth reason prove it ?
A. It shews, that, since the wicked are now happy,
and the godly in distress, the just and good God will at
length call men to an account, and render the godly
happy, and the wicked miserable.
Q. Who shall judge the world ? A. God shall judge
it by Christ Jesus, Acts xvii. 31. John v. 22.
Q. Why is the judging of the world committed lo
Christ ? A. That we may haveya visible Judge, who
hath obeyed the law by which he will judge others ; that
Christ may be honoured, his saints encouraged, and his
enemies confounded, Rev. i. 7. John v. 27.
Q. What are Christ's qualities as a Judge ? A. He
is a righteous, inexorable, all-seeing, and almighty Judge.
Q. When will Christ come to judge the world ?
A. \t the last day, John xii. 48. Matth. xxv.
Q. Why is that time called the last day ? A. Be*
cause after it the wicked shall have one everlasting night
of darkness, and the saints one eternal day of glory.
Q. Hath God fixed the time of the last day ? A. Yes \
but no man knows when it shall be, Mark xii. 32.
Q^ Why hath God so concealed the time of it from us ?
A. That we may be always watching and ready for it*
Q. What will be some of the forerunners of that day?
A. The fall of Antichrist ; the general conversion of
Jews and Gentiles to the Christian faith, followed with a
general apostasy from the same, Rev. xiv, — xxii.
Q. In what manner will Christ come to judgment ?
A. In a most unexpected, sudden, and glorious manner.
Qj. Wherein will his second coming differ from his first ?
A. His first coming was obscure and debased, in the
likeness of sinful flesh *, but he will come again without
sin, and with power and great glory, Heb. ix. 28.
Q. In what glory will Christ come to judgment ?
A. In his own and his Father's glory, Mattlu.. xvi. 27.
132 Of Christ's Exaltation. Quest. 28,
Q. Who will attend him as his retinue from heaven ?
A. All the holy angels, and glorified saints, Jude 14.
Q. For what end will Christ come again ?
A. To judge the world, Matth. xxv. 31, — 46. Acts
xvii. 31.
Q. Whom will he judge ? A. Men and devils.
Q. How can the dead be judged at that day ?
A. They shall be raised up out of their graves : For we
must all appear before the judgment- seat of Christ,
Q. By what shall men be summoned to Christ's bar ?
A. By the voice of the archangel, and trump of God.
Q. Who will bring them to the bar ? A. The angels.
Q Shall the righteous be then fully and finally sepa-
rated from the wicked ? A. Yes •, Matth. xxv. 32.
Q How will all men be classed at Christ's bar ?
A. The saints or sheep shall be placed on his right
hand, and the wicked or goats on his left, Mat. xxv. 33.
Q. Why are the wicked called goats ?
A. Because of their filthiness, ill-savour, and feeding
©n the poison of sin.
Q. vVhy are the righteous called sheep? A. Because
of their innocence, purity, and having many enemies.
Q. Who will be counted righteous at that day ?
A. Only such as are Clothed with the righteousness of
Christ?
Q. What shall be judged at that day ? A. All our
thoughts, words, and actions, £ccl. xii, 14. Matth xii.
Q. In what manner shall these things be judged ?
A. Most exactly, for the books shall be opened.
Q. What books shall be opened for judging the world ?
A. The books of God's remembrance, of conscience,
and of the law, and the book of life, Rev. xx. 12.
Q. What is the book of God's remembrance ?
A. His infinite knowledge of all men's state, thoughts,
words and actions, Heb. iv. 13. Psal. cxlvii. 5.
Q. For what will this book serve ?
A. As a libel of wicked men's bad works, and a memo-
rial of saints good works, Matth. xxv. 35, 36, 42, 43.
Q. What is th.p book of conscience ?
A. Men's knowledge of their own state, thoughts,
words, and deeds j accompanied with a self-condemna-
tion of every bad, and approbation of every good thing
about them, Rom. ii. 15.
Quest. 28. OfClmst's Exaltation. 133
.. Q^ What will this book serve for ? A. It will fully
attest the records of God's book of remembrance, confound
the wicked, and comfort the saints, Rom. ii. 15.
Q. Why shall the book of the law, or covenant of
works, be opened ?
A. To be the standard of right and wrGng, and of the
sentence pronounced against the wicked.
Q^ By what law shall the Heathen world be judged *
A. By the law manifested by the light of nature.
Q. By what law shall wicked Jews, and nominal Chris-
tians, be judged ? A. By the law revealed in the Bible*
Q. Will the righteous be judged by this law or cove-
riant of works ? A. No ; they shall be judged by the
tomb's book of life \ Rev. xx. 12. Matt. xxv. 34.
Q. Why are they not judged by the law as a covenant ?
A. Because they are not under it, Rom. ii. 14.
Q. Is not the sentence of the righteous, in respect of
their oneness with Christ, according to the terms of the
law ? A. Yes •, and it greatly honours the law*
g. What is the book of life f A. It is God's eter-
nal purpose to save the elect in Christ, Rom. ix. 23.
g. Why is it called the book of life ?
A. Because all they whose names are in it, are ordained
So eternal life.
g. Whose names are written in this book of life i
A. The names of all the elect, Rev. xx. 15.
Q. Why is it called the Lamb's book ?
A. Because it is lodged in the hand of Christ the Lamb
rfGod, Rev. xiii. 8,
g. What do the righteous see by the opening of this
book ? A. That their eternal salvation flows through
Christ from God's most ancient love, Jer. xxxi. 3.
Q. Who shall be first judged at the last day ?
A. The righteous, Matth. xxv. 34. with 41.
Q. Why shall they be first judged ? A. To shew,
that God more delights in mercy than wrath ', and that
they being openly acquitted, may, together with Christ,
judge devils and wicked men, Isa. xxv-iii. 1 Cor. vi.
Q^ What will be the sentence of the righteous ?
A. Come ye, blessed of my Fat her , inherit the kingdom
■prepared for you from the foundation of the world*
Q. Why calls he them blessed of his Father ?
% M
234 Of Christ's Exaltation. Quest. 28.
A. To refresh them with the views'ofhis and their
Father's early and everlasting love, John xvi. and xx.
Q. Why calls he them to inherit the kingdom ?
A. To shew, that they come to the kingdom of glory-
as heirs, not as purchasers of it, Rom. viii. 17.
Q. What is the ground or foundation of this happy sen-
tence ? A. God's free grace reigning through the
righteousness of Christ, Rom. v. 21. and vi. 23.
Q. How then is every man judged according to his works?
A. The saints are judged according, to the nature, but
not according to the merit or desert of their works.
Q. How are the saints judged according to the nature
of their works ? A. As their works are gracious and
holy ; so they are adjudged, by a gracious sentence, to an
holy kingdom, Rev. xx. xxi. Rom. v. 21.
Q. Why then are their good works mentioned, Matth.
zixv. 35, 36, as if grounds of their sentence ?
A. These works are not mentioned as the foundation
of their sentence, but as evidences of their union to Christ,
and title to heaven, 1 John iii. 16, 17.
O. Why are works of charity to the saints only men-
tioned ? A. God much regards these works \ and they
shew a man to be born of God, Heb. vi. 9, 10.
Q. Why are the saints represented as not knowing of
their good works ? A. To shew how much they are
denied to them, Luk« xvii. 10. Gen. xxxii. 10. Is. lxiv. 6.
Q. What will be the sentence of the wicked ?
A. Depart from me^ ye cursed, into everlasting fire y pre*
pared for the devil and his angels, Matth. xxv. 41.
Q. What is the ground of this sentence of the wicked ?
A. Their wicked state and works, Rom. ii. 8, 9.
^Q^ Why are sins of omission only mentioned as the
ground cf the sentence of damnation ? A. Because
men generally esteem sins of omission as but trifles*
Qj Why is omission of charity to the saints particular-
ly mentioned as the grounds of eternal damnation ?
A. To deter men from this great and common evil,
which so clearly shews their hatred of Christ himself.
Q. Will the devils also be then judged ? A. Yes *,
and shall thenceforth be confined to hell, and have their
torments increased, 2 Pet. ii. 4. Rev. xx. 10.
Q. How shall the righteous judge the world ?
Qu. 29. Of the Application of Redemption. 135
A. By saying Amen to the sentences which Christ shall
pass on devils and wicked men, 1 Cor. vi. 2, 3.
Q. What shall follow immediately after the judgment }
A. The wicked shall go away into everlasting punish-
ment; but the righteous into life eternal, Matth. xxv. 46.
Q. What shall Christ do after the judgment ?
A. He shall deliver the kingdom up ta the Father, and
be subject to God, who put all things under his feet.
Q. How shall he deliver up the kingdom to the Father ?
A. He shall lay aside all the ordinances of the militant
church \ and present all the subjects of his invisible king-
dom before his Father without spot, and with great joy,
1 Cor. xv. 24, — 27. Jude 24. Eph. v. 27.
Q. How will the Son then be subject to the Father?
A. His subjection to him as man and Mediator will be/
more clearly seen than before, 1 Cor. xv. 2S.
£). How should we improve the exaltation of Christ ?.
. A. By seeking after spiritual quickening and justifica-
tion j by honouring Christ, trusting in him, setting our
affections on things above \ and in waiting, preparing,
looking, and longing for his second coming. ■ -
Quest. 29. How are we made partakers of
the redemption purchased by Christ 9
Answ. We are made partakers of the re-
demption purchased by Christ, by the effectual
application of it to us by his Holy Spirit.
Quest. 30. Hoiv doth the Spirit apply to us
the redemption purchased by Christ 9
Answ. The Spirit applieth to us the re-
demption purchased by Christ, by working
faith in us, and thereby uniting us to Christ,
in our effectual calling.
Q* Wrhat is the general end and fruit of Christ's un-
dertaking, Incarnation, offices, and states, with respect to
his people ? A. Their eternal redemption.
Q. What call you their redemption ? A. Their
deliverance from all evil, and possession of all happiness.
g. Why is our redemption said to be purchased £
M 2
136 Of the Application of Redemption. Qh. 2Q.
A. Because Christ gave the price of his blood for it.
Q. Have we by nature any interest in this redemption ?
A. No j we are without God in the worlds Eph. ii. 12.
Q^ Are we by nature inclined, or able to receive an in-
terest in it ?
A. No j vie forsake our own mercy, Jonah ii. 8.
O. How then do we become sharers of redemption ?
A. We are by God made partakers of it, Isa. lv. 3, 4»
O How are we made partakers of it ?
A. By the application of it to us, Isa. lxi. 10. Ezek.
xxxvi. 25, — 31.
Q. What do you understand by the application of re-
demption ? A. The making of it ours in possession.
££ ir* what do the purchase and application of redemp-
tion differ ? A. The purchase is Christ's work with-
out us, and is the cau-e ; the application takes place upon
and in us, and is the effect of the purchase.
O. When 0<d Christ's redemption begin to be applied?
A. Soon after ihe fall of Adam, Gen. iii. 15.
O. Kow was redemption applied before Christ purcha*
sed it by his death ? A. It was applied upon the cre-
dit of Christ's engagement to purchase it in due time.
Q. Can we pros t by Christ's purchase, if it is not ap~
plied ? -A. No ; no more than by buying food and
cjoaths, &c. without using them, Heb. ii. 3. and iv. 2.
Qj Plow was the application of redemption typified of
old ? A. By the sprinkling of the blood of the sacri-
i'ce upon the people, Hsb. ix. 13, l4.#Exod. xxiv, &.c.
. Q. What are the different kinds of the application of
redemption? A. An outward application of it in bap-
%i»m, and an effectual application of it, 1 Pet. iii. 21.
Q* Can the outward application alone do us good ?
A. No *, for it changeth not our nature or state.
Q. What is an effectual application of redemption ?
A. That which giveth us a real and actual share of it.
O. Who is the effectual appiier of redemption ?
A. The Holy Spirit, John xvi. 14.
Q. Do not the Father and Son also apply it ?
A. Yes 'y but they do so by the Holy Ghost, John xvi*
Q. Why is the appiier of redemption called the Hu/ij
Ghost ? A. He is holy in himself*, and it is his of-
fice to make us holy, in applying redemption to us.
£J. Why is he called the Spirit of Christ ? A. He
Quest. 30. Of our Union to Christ. 13T
proceeds from Christ *, and Christ purchased his coming,
and sends him to apply redemption to us, John xvi. 7.
Q. Did Christ purchase the Holy Spirit ? A. Christ
purchased the Spirit's gifts and influences in applying re-
demption *, but not his being, which is independent.
O. To whom doth the Spirit apply redemplion ?
A. To the elect only, for whom only it was purchased.
Q. How doth he apply it to converted infants ?
A. Immediately by himself without the word.
Q. How doth he apply it to such as have the use of
reason ?
A. By means of the wTord of God, Psalm ex. 2, 3.
Q. What doth that teach us ? A. To cry, that
God's word may, by his Spirit, be made effectual for our
salvation, Psalm cxix. 18. 2 Thess. ii. 13. and iii. 1.
(X How doth the Spirit apply redemption to us ?
A; By uniting us to Christ, in whom it is lodged.
Q. To whom are v e by nature united ? A. To
the first Adam cs fallen, Rom. v. 12. I Cor. xv. 22.
Q_. By what bond are we united to him ?
A. By the bond of the broken covenant of works.
Q. How is our union to fallen Adam, and to the law,
the devil, the world, and our lusts, dissolved ? A. By our
spiritual marriage and union to Christ, Rom. vii. 4'.
Q. To what of Christ doth the Spirit unite us ?
A. To his person, Rom. vii. 4. Isa. liv. 5.
Q* Why cannot we share of redemption without union
to Christ's person ? A. Because all the blessings of re-
demption are lodged in his person, and received with him.
Q. What do you understand by union to Christ ?
A. Our being joined to, or made one with him.
Q. Doth this union make believers one essence or indi-'
vidual person with Christ? A. No ; Rev. iii* 20.
Q. How then doth it make Christ and believers ONE ?
A. It makes them one body mystical, of which he is
the head, and they are the members, 1 Cor. x-ii. 12.
Q. How can we be united to Christ, when his human-
nature is in heaven, and we on earth ?
A. We are united to his person, which is every where.'
Q^ Doth this union unite us- to- the other persons in trie
Godhead } A. Yes ; in and through Christ, John xvii.
Q. Is there any other union between Christ and his
Ms
138 Of our Union to Christ, Quest. 30*
people, besides this mystical union ? A. Yes ; there is
also a legal union, or union in law, Isa. Hii. 4, 5, 6.
Qj What call you the legal union ? A. That which
is between Christ as a surety and his elect seed.
Q. What is the connection of these two unions ?
A. The legal union is the foundation of the mystical*
Q. Wherein dolh this legal and mystical union differ ?
A. In their order of nature and time, in relation of
the parties united, and in the bonds of union.
Q. How do they differ in their order of nature and
time? A. The legal union is the cause, and was made
up from all eternity \ but the mystical is the effect, and is
made up in the moment of conversion, Rom. vii. 4.
Q. How do they differ in the relation of the parties
united ? A. In the legal union, the elect, as bankrupt
dyvours, are united to Christ as surety; but in the mystical
union, the elect, as Christ' }s purchased bride, are united to
him as their husband and head of influence.
O. What are the bonds of the legal union ? A. God's,
everlasting love, and covenant transaction with Christ.
Qj What are the bonds of the mystical union?
A. The Spirit on Christ's part, and faith on our part*
Q. Wherein doth Christ come near us, in order to
make up the mystical union ?
A. In the gospel, Rom. x. S.
Q. On whose side doth the uniting work begin f*
A.* On Christ's side, not en ours, 1 John iv. 19.
£h How doth it begin ? A. Christ's Spirit, by the-
word, enters into our heart, and takes hold of it in his
name, Psalm ex. 2, 3. Acts xxvi. 17, 18.
Q. Can our soul give the Spirit any actual welcome,
when he first enters our heart ?
A No •, our soul is then quite dead in sin, and can da
no good thing., Eph. ii. 5.
Q. What is the immediate effect of the Spirit's enter-
ing into our soul ? A. He quickens us, forming faith,
and all his other graces, in our heart, Eph. ii. 1, — S, 22,
Q. How can the word be a mean of our first quicken-
ing in regeneration, when we have no faith to receive it ?
A. The Spirit, as he in the word enters our heart,
Ives faith much in the same way as God created the
world, by speaking to nothing, and calling it into being
and existence, Eph. ii. 5. Rom. iv. 17.
Quest. SO. Of our Uuian to Christ. 135
Q. What is the immediate effect of the Spirit's quick-
ening us ? A. We believe the quickening word of the
gospel-promise, and receive Christ in it, 1 Thess. ii. 13.
Q. At what 'time doth the Spirit enter into, and quick-
en the souls of the elect ?
A. At the time fixed in the decree of election and co-
venant of grace, Ezek. xvi. 8.
Qj Whether are we united to Christ as saints or as sin«»
ners ? A. In the very uniting act we are changed
from sinners to saints, Ezek. xxxvi. 26, 27.
Qj What of a believer is united to Christ ?
A. His whole man, soul and body, 1 Cor. vi. 15, 19.
Q. What are the properties of this union which the
Spirit makes up between Christ and his people ?
A. It is a real, spiritual, mystical, close, and indissolv-
able union .
Q^Why call you it a real unien ? A. Because be-
lievers are as truly united to Christ, as the members of our
natural body to the head, 1 Cor. xii. 12. John xvii. 21.
Q/Why do you called it a spiritual union ?
A. Because he that is joined to Christ is one Spirit with
him, 1 Cor. vi. 17. £
' Qj. How are believers one spirit with Christ ?
A. The same spirit dwells in both ', and they have the
same mind in them that was in Christ Jesus, Phil. ii. 5.
Qj Why is it called a mystical union ?
A. Because it is so wonderful, and full of mysteries.
O. What are some of the mysteries in this union ?
A. Hereby Christ lives and dwells in believers ; and
they live in, and on, and walk in Christ, and dwell in
God, &c. Gal. ii. 20. John xv. and xVii.
Q. How is it a close and intimate union ?
A. It is closer than all unions among natural things,
and like the union of Christ with his Father, John xvii. 21 .
Q. Why is it called an indissolvable union P
A. Christ and believers can never be separated, nor the
bonds of their union be broken, John x. 28.
Q. How is the Spirit an inviolable bond of union ?
A. He never departs from believers after his entrance
into their hearts^ John xiv. 16. Isa. lix. 21.
Q. How is our faith an inviolable bond of union ?
A. The Spirit preserves its habit from ever failing, and
influences it to acts in time of need, Luke xxii. 32.
140 Of Effectual Calling, Quest. 3&
Q. Whether does the habit or act of faith bind the
soul to Christ ? A. Both ; but chiefly the habit.
Q. What is the mystical union compared to in scripture ?
A. To the union between husband and wife, head and
members, root and branches, foundation and building.
£X How doth this mystical union resemble the union of
husband and wife ? A. The marriage union is voluntary,
and gives each an interest in the other, and whatever be-
longs to them \ so is the union between Christ and belie-
vers, Isa. lxii. Ezek. xvi. Song ii. 16.
Q. How doth it resemble the union of root and
branches ?
A. The root bears the weight of, and gives sap to the
branches ; so doth Christ to believers, John xv.
Q. How doth it resemble the union between head and
members ? A. The head governs, and gives light and.
life to the body •, so doth Christ to believers.
. Q. How doth it resemble the union of foundation and
building ? A. The foundation supports the building j.
so doth Christ the believer, 1 Cor. iii. 11. Isa. xxviii. 16.
Q. How are those who are united to Christ ordinarily
called ? A. Believers, saints, godly, righteous, ckc.
Q. Why are they called believers ? A. Because they
credit or believe God's word, and live by faith, Gal. ii. 20.
Q. Why are they called saints ? A. Because they
are made holy in heart and life, 2 Pet. i. 4. Isa. lxii. 12.
Q. Why are they called godly $ A. Because they
fear God, and study to be like him, Matth. v. 48.
Q. Why are they called righteous ? A. Because they
are clothed with Christ's righteousness, and study to prac-
tise what is just and righteous, 1 John iii. 7.
Q^How ought saints to improve their union to Christ?
A. In studying holiness, and intimate fellowship with
Christ, Rom. vii. 4, 6. John xvi.
Q^What ought sinners to do with respect to it ?
A. To lament over their union to Satan, the law, and
their lusts, and seek after a speedy marriage with Christ.
Quest. 31. What is effectual calling?
Answ. Effectual calling is the work of God's
Spirit, whereby convincing us of our sin and
misery, enlightening our minds in the know.
Quest. 31- Of Effectual Calling. 141
ledge of Christ, and renewing our wills, he
doth persuade and enable us to embrace Jesus
Christ, freely offered to us in the gospel.
Q. In what doth the Spirit apply the redemption pur-
ehased»by Christ ? A. In our effectual calling, justifi-
cation, adoption, sanctification, and glorification.
Q. Wherein is the union between Christ ana his people
constituted ? A. In their effectual calling.
Q. Whether is effectual calling a work or an act ?
A. It is a work* Eph. i. 18, 19.
Qj What is the difference between a work and an act ?
A. An act is done in a moment ; but a work often re*
quires more time, and consists of sundry acts.
Q. Whose work is effectual calling ?
A. It is the work of God's Spirit, John xvi. 8, — 14.
Q. Is it not also a work of the Father and Son ?
A. Yes j but they work it by the Spirit, John xvi.
Q. How doth the Spirit constitute the union between
Christ and us in our effectual calling ? A. By per^
suading and enabling us to embrace Christ, Psalm ex, 3;
' Q» What do you mean by our embracing of Christ I
A. Receiving him by faith, and with great delight,
. Q. *nto what do we by faith receive Christ ?
A. Into our heart, Prov. xxiii. 26. Eph. iii. 17.
£X Wherein do we by faith receive Christ?
A. In the promise of the gospel, Rom. x. S, 9.
Q. Whether is it in the gospel strictly or largely taken t
A. In the gospel strictly taken, Isa. lv. 1, — >7.
£). What warrant have we to embrace Christ in the
gospel ? A. The Father's gift of Christ, and Christ's
©ffer of himself to us, Isa. xlii. and lv.
Q. What do you understand by the Father's gift of
Christ ?
A. His setting forth Christ as the great mean of sal-
vation, which every one of mankind hath a right and wel-
come to receive, John iii. 16. Isa. xlii. 6, 7, and xlix. 6.
Q. Can any man receive Christ but upon the footing of
this gift ? A. No 5 John iii. 16, 27.
Q. Doth God command every man that hears the gos-
pel to take his gift Christ out of his hand ? A. Yes 5
under pain of his most dreadful wrath, 1 Xohn iii. 23*
142 Of Effectual Calling. Quest. 31.
Q. What mean you by Christ's offer of himself ?
A. His holding forth himself as able and willing to
save, and inviting sinners to receive salvation from him.
Q^To whom doth Christ offer himself ? A. To every
•ne that hears the gospel, without exception, Prov. viii. 4.
Qj, In what manner is Christ offered in the gospel ?
A. Fully, freely, earnestly, and indefinitely, Isa.'lv.
Q. How is he offered fully f
A. He is offered in his whole person, offices, relations-,
righteousness, and blessings, 1 Cor. i. 30.
O. How is he offered freely f A. No condition is re-
quired from sinful men to give them a right to the offer.
£). How is Chi ist offered earnestly ? A. All the di-
vine persons do often, in the most engaging terms, and
with the most powerful motives, beset ch, intreat and com-
mand us to embrace Christ, Isa. lv. 1, — 13. Rev. xxii.
Q. How is Christ offered indefinitely ?
A. The gospel-offer of him suits every hearer's case as
exactly as if he was named in it, Rev. iii. 17, 18.
Q. What do you understand by embracing of Christ as
offered in the gospel ? A. A particular persuasion that
Christ in the promise is mine ; and made of God to me
wisdom, righteousness, sanctification, and redemption ; and
trusting on his word, that he will act up to all his saving
characters to me in order to promote my everlasting Sal-
vation.
Q. Are all the effectually called equally sensible of their
embracing Christ ? A. No \ sometimes Christ is
embraced in the way of bold claiming of the promises •,
and sometimes in the way of desire, attended with much,
fear and doubting, Psalm xlii. 1, 2, 5, 8.
Q. How is Christ embraced by a bold claiming such a
promise as that, Though your sins be as scarlet, they shall
be as snow, &.c. £
A. By replying with our heart, " Lord, my sins are in-
•* deed as scarlet *, but since thou hast thus promised, on
et the footing of thy word, I am verily persuaded, that
•* thou shalt make them white as snow, by purging them
•4 away."
Q. How is Christ embraced in his promise, in the way
of desire, attended with much fear and doubting ?
A* By replying with our heart, " Lord, I prize thfc
%iest . 31 - Of Effectual Calling. 143
jH promise as infinitely suited to my monstrous guilt j and'
*4 Oh ! for Christ's sake, do as thou hast said."
Q. What is the principal thing of which we take hold,
in embracing Christ ? A. His person, Acts xvi. 31.
Q. Have sinners always the person of Christ most di-
rectly in view, when they first believe ?
A. No ^ but often some particular blessing, as pardon
©f sin, a new heart, drawing grace, &c. Acts xvi. 30.
■Q. How then do we principally receive the person of
Christ ? A. As we only believe, expect, and desire
that blessing in and through Christ, Acts xvi. 30, 31.
Q^ In what manner do we receive Christ ?
A. As he is offered in the gospel, John iii. 27.
Q. How do we receive Christ fully ? A. By em-
bracing him in his whole person, offices, relanons^ and
benefits, as our all, Song ii. 16. and v. 10,-16. *
Q. How do we receive him freely ?
A. By receiving him in the view of our being utterly
unworthy of any good, and most worthy of eternal ruin,
J. Tim. i. 15.
Q. How do we receive him in agreeableness to his be-
ing earnestly offered ? A. By receiving him with great
earnestness, and most fervent desire, Prov. xxiii. 26.
Q. How do we receive him in agreeableness to his be-
ing indefinitely offered ? A. By applying the offer
.as particularly to ourselves as if it had pointed us out by-
name, and were not to another, Gal. ii. 20.
O. When is the word of the gospel thus believed ?
A. When Christ applies it by the power of his Spirit to
•ur hearts, John v. 25. 1 Thess. ii. 13.
■Q. How doth the Spirit make us to embrace Christ ?
A. By persuading and enabling us to it, John vi.
Q. What need is there of his persuading us to embrace
Chriet ? A. Because we are naturally averse to it.
Q. Cannot men effectually persuade us to embrace
Christ ? A. No ; not in the least, Heb. iv. 2.
Q^How doth the Spirit persuade us to embrace Christ ?
A. By shewing us strong reasons for it, and answering
all our objections against it, Isa. Iv. 1,-13.
Q. What powerful motives, and strong reasons, for
embracing Christ, does the Spirit shew us ? A. Our
great need of him} his infinite excellency, love, and
144 Of Effectual Calling. Quest. 31 .
earnestness to become ours '7 the great advantage of re-
ceiving, and danger of refusing him, &c. Song v.
Q. How doth he remove all our objections against our
present receiving of Christ ? A. By convincing us,
that the least delay may ruin us for ever 5 that fears of
our day of grace being past, of our reprobation, or hav-
ing committed the unpardonable sin, ought not to hinder,
but to excite us to a present embracement of Christ.
Q. Why must the Spirit enable us to embrace Christ ?
A. Because by nature we have no strength to do any
thing spiritually good, Rom. v. 6. Eph. ii. 1J 1 Cor. ii. 14.
Q. How doth the Spirit enable us to embrace Christ?
A. He conveys strength into our hearts, by the per-
suasion of the word of the gospel, Isa. xl. 31.
Q. By what means does the Spirit persuade and enable
us to embrace Christ ? A. By convincing our con-
sciences, enlightening our minds, and renewing our wills 5
which are the three parts of effectual calling.
(). What is the first part, of the Spirit's work upon us?V
A. Conviction, John xvi. 8. Rom. vii. 9.
Q. What is in general understood by conviction ?
A. The presenting a thing so clearly to our view, that
we must see, and be affected with it, John xvi. 8, — 11.
Q. Of what doth the Spirit convince us ?
A. Of our sin and misery, Rom. iii. John xvi.
Q. Of what in sin doth he convince us ? A. Of the
guilt, filth, strength, number, and aggravations of our sin.
Q. What do we think of ourselves when convinced of
the guilt of sin ? A. We see that we are ruined
for ever, if God's rich and free grace do not prevent it.
Q. What -do you think of ourselves when convinced of
the filth of sin ? A. We see ourselves, and our works,,
even the best, to be vile and abominable before God.
Q. What do we think of ourselves when convinced of
the strength of our sin ? A. We see we can do nothing
"but sin, and cannot cease from sinning, Rom. vii. S, — 13.
Q. What do we think of ourselves when we are con-
vinced of the number of our sins? A. We see that
none can understand our errors, which are more than the
hairs of our head, Psalm xix. 12. and xl. 12.
Q. What do we think of ourselves wh«n we are con-
vinced of the aggravations of our sii^s ?
Quest. 31. Of Effectual Calling. - 145
A. We look on ourselves as the very chief of sinners,
1 Tim. i. 15.
£h With what sins do convictions ordinarily fcegin ?
A. With outward acts of sin, chiefly those of the gross-
er kind, John iv. 16. Acts ix. 4. and ii. 36, 3T.
Q. Do right convictions of sin stop there ? A. No ?
but to proceed to more secret and refined sins, John ix. 29.
Q. How may we know if our convictions are carried to
a proper length ? A. If we have been convinced of
the great vileness of our unbelief, original sin, beloved
lusts, and best duties, John xvi. 9. Psalm 1L 5.
Q^ Of what misery doth the Spirit chiefly convince us ?
A. Of the spiritual misery which we are under, and
the eternal misery to which we are liabie, Eph. ii. 12.
Q. Of what concerning our misery doth the Spirit con-
vince us ? A. Of the certainty, greatness, nearness,
and justness thereof, Acts xvi. 30.
Q. By what doth the Spirit convince us of the filth of
sin ? A. By the command of the law, Rom. iii. 20.
Q. By what doth the Spirit convince us of our guilt
and misery ?
A. By the threatenings of the law, Rom. iii. 19.
Qj How doth he convince us of our sin by the law >
A. He presents to our conscience the law of God in its
spirituality and breadth, and the contrariety of Our heart
and life to it, Rom. vii. S. Matth. v. 1SS — 48.
Q. What is the fruit and effect of these convictions ?
A. Great shame and fear, Acts ii. 37* and xvi, 30.
Q_. Why cannot other men convince us of sin ?
A. Because they cannot awaken our conscience.
Q. Why cannot we convince ourselves ? A. Because
by nature we are blind, and full of self-conceit.
Qj What effect hath this self-conceit upon our convic-
tions ? A. It tends to stifle them, Deut. xxix. 19,
Q. How do we often stifle our convictions ?
A. By confining our thoughts to the badness of our ac-
tions, without impressions of the badness of our state *? re-
belling against convictions, or diverting them by vain pro-
jects or company } or by bribing our conscience with du-
ties, and legal resolutions, as an atonement for our faults,
&c. Deut. xxix. 19. Acts xxiv. 25.
Q. Do convictions of themselves make us any better5
t N
146 Of Effectual Calling, Quest. 31 .
A. Though they may produce outward reformation of
life, yet our heart is occasionally made worse by them.
£). How are convictions the occasion of our heart's be-
coming worse ? A. This flows not from their own na-
ture \ but sin taketh occasion thereby to fill us with wrath
against God for the strictness of his law, and disposeth us
to seek to establish our own righteousness, in opposition to
the righteousness of Christ, Rom. vii. 8, — 13.
Q. Why is conviction necessary ? A. To make us
see our absolute need of Christ for salvation, Gal. iv. 24.
Q. What. measure of conviction is necessary ?
A. So much as to render us sensible, that we are ut-
terly lost and undone without Christ, Acts ii. 37. and
xvi. 30.
Q, Who have ordinarily the sharpest convictions.?
A. Such as have been most hardened in sin, guilty of
many gross sins, or are designed for special use in the
church of God, Rom. vii. 8, — 13. Acts ii. 36, 37. and
xvi. 30 .
Q. Are convictions necessary to give us a title to Christ?
A. No j but to stir us up to flee to Christ, Gal. iv. 24.
O. May we have strong convictions and yet be damn-
ed ? A. Yes ; as Cain, Judas, &c. wrere, Gen. iv.
O. What more is then necessary to salvation ?
A. The enlightening of our mind, by enabling it to
discern spiritual things, 2 Cor. iv. 6. Eph. i. 18, 19.
Q. In wThat doth the Spirit enlighten our mind ?
A. In the knowledge of Christ, Gal. i. 16. Eph. i.
17, 18.
Q. In the knowledge of what of Christ is our mind
enlightened ? A. In the knowledge of his person,
offices, relations, righteousness, fulness, love, ckc.
Q. What are we made to know concerning his person ?
A. That he is infinitely glorious, and fit to be matched
ivith us, as he is God's Son, and our near kinsman.
O. What are we made to know concerning his offices
and relations ? A. That they are wonderful and ex-
cellent, suited to our case, and shall be infinitely well filled
up and executed by Christ, Song v. 10, — 16.
Q. What are we made to know concerning his righte-
ousness ? A. That it is infinitely perfect, law-
magnifying, and God-exalting, suited to the chief of sir-
Quest. 31 . Of Effectual Calling. 147
ners, and to us in particular y that it merits all blessings,
and endureth for ever, Isa. xlii. 21. Dan. ix. 24. Rom. v.
. Q. What are we made to know concerning his fulness
of grace and glory ? A. That it is infinite, precious,
and suitable j is lodged in our kind Brother j and brought
near to us in the gospel, Col. i. 19. Isa. xlvi. 12, 13.
Q. What are we made to know concerning his love ?
A. The antiquity, freedom, sovereignty, greatness, and
everlasting duration of it, John iii. 1. and iv. 10, 19.
Q. Are we not then made to see ail the attributes of
God shining gloriously in Christ ?
A. Yes ; 2 Cor. iv. 6.
Q. What are the properties of the saving knowledge
of Christ ? A. It is an humbling, sanctifying, and
growing knowledge, Isa. vi. 5. Job xl. 3. 1 Pet. iii. 18.
Q. How is it humbling ?
A. It makes us more than ever see ourselves and our
sin to be vile and ugly, Job xlii. 5. 6.
Q. How doth the knowledge of Christ make us discern
a greater ugliness in sin ? A. Hereby we see how
foolish it was to prefer other things to Chri st *, and that
.every act of our sin was a rebellion against a God of in-
finite love, Phil. iii. 8, 9. Zech. xii. 10. Job xlii. 5, 6.
Q. What effect hath this knowledge upon us with re-
spect to Christ ? - A. Our souls wonder at, and esteem
him as the chief among ten thousand, and altogether lovely.
Q. What think we of the world when we thus discern
Christ ? A. We count all things but loss and dung
to win Christ, Phil. ii. 8, 9. Psalm lxxiii, 25, 26.
Q. What do we think of our own righteousness when
we thus see Christ ? A. We count it abominable and
filthy rags, Isa. lxiv. 6. Phil. iii. 9.
Q. For what end "is this enlightening of our mind ne-
cessary ?
A. To cure our natural blindness and ignorance, and
to engage our souls to embrace Christ, Gal. i. 16.
Q. May one have pleasant views of Christ, and yet be
damned ? A. Yes -y it is the case with many gospel-
hearers, Matth. xiii. 20. Heb. vi. 4. Num. xxiii, xxiv.
Q. What then, besides conviction and illumination, is
accessary to salvation ? A. The renewing of our will*
Q., What do you mean by the renewing of our will h
N 2
148 Of Effectual Calling. Quest. 31.
A. The making it averse from evil, and inclined to good.
Q. Doth God renew our will by force ? A. No $
he sweetly changes it, by means of the pleasant and at-
tracting discoveries he makes of Christ, Psalm ex. 2, 3.
Q. What need is there of the renovation of our will ?
A, Because our will is naturally full of enmity against
Gca\ and we cannot renew it ourselves, Rom. viii. 7, 8.
Q. Why then doth God call us to make to ourselves a
new heart and a new spirit ? A. It is to shew us our
du-y, and convince us of our inability, that we may ap-
ply to Christ for the promised new heart, Ez. xxxvi. 26.
Q. How is this work of God's Spirit in uniting us to
Christ, ordinarily called ? A. A calling, regeneration,
or new birth, conversion, resurrection, and new creation.
Q. Why is it termed a calling ? A. Because the
work is performed by the invitation and voice of Christ
in the gospel, Rom. iv. 17. Prov. viii. 4. Rev. xxii. 17.
Q. What are the properties of this calling ?
A. It is an effectual, high, heavenly, and holy calling.
Q. Why is it termed an effectual calling ? A. Be-
cause our soul is made to answer the call, Psalm ex. 3.
Q, What makes our soul to answer the call ?
A. The drawing power of Christ that attends it, John
xii. 32.
(£_ Is there any call that is not effectual ?
A. Yes j the mere outward call of the gospel.
Q. Whether is the least or greatest part of gospel hear-
ers effectually called ? A. The least part by far :
Many are called, but few are chosen, Matth. xx. 16.
Q. Why is it termed an high calling?
A. It is of God j and calls us to high honour and hap-
piness, Phil. iii. 14.
Q, Why is it termed an heavenly calling ?
A. It is most glorious ; it comes from heaven, and
draws up our heart to heavenly things, Heb. xii. 25.
Q. Why is it termed an holy calling ? A. Because
thereby we are made partakers of God's holiness, being
made holy as he is holy, 2 Pet. i. 4. 2 Tim. i. 9.
Q From and to what are we hereby called ?
A. From the power of sin and Satan to God *, from
darkness to light *, from death to life ', from bondage to
liberty, &c. Acts xxvi. 18. Col. i. 13. 1 Pet. ii. 9.
Quest- 31- Of Effectual Calling. 149
Q. Why is this work called a "ew birth or regenera-
tion ? A. Because therein, without our own age cy, and
•with some pain, we are made partakers of a divine nature^
imperfectly conformed to God as our Father in our whole
man, and brought into a new world.
Q. Into what new world are we brought ?
A. Into Christ's invisible church, the world of grace.
Q.. Who are the inhabitants of this new world ?
A. All saints, and none else, 1 Pet. ii. 9.
Q. By what door do men enter into this new world ?
A. By Christ, the door, the way, the truth, and the life.
Q. "What is the sun, light, food, raiment, &c. of this
sew world? A. Christ is the all and in all of it.
Q. Why is this work of the Spiri; called conversion $
A. Because therein we are turned from sin to God.
Q^Is not conversion often used to signify only the soul's
actual motion towards God, after it is quickened or re-
generated by him ? A. Yes •, Isa. vi. 10.
Q. Why is this work called a resurrection ?
A. Because therein we are brought out of the grave of
sin to newness of life, Rom. vi. 4, 5.
Q. Why is it called a creation $ A. Because
therein God forms (not new substance, but) new qualities
in our heart by the word of his power, Eph. i. 19.
Q. Why is the person thus changed called a new crea-
ture P A. Because all things in him are made new.
Q. What in us is made new in effectual calling ?
A. Our mind, conscience, will, affections, memory,
body, and conversation, 2 Cor. v. 17..
Qj Wherein is our mind made new ?
A. In its apprehension, judgment, estimation, thoughts,
devices, and designs, Micah vii. 18. Psalm cxix. 128, &c.
Q^ How is our mind made new in its apprehension ? -
A. It now apprehends a beauty, loveliness, honour, and
advantage in spiritual things } and an ugliness and dan-
ger in sin, Song v. 10, — 16. -Isa. vi. 5.
Qj How is our mind made new in its judgment £
A. It now assents to God's truths, and dissents from
the suggestions of sin, Satan, and the world.
Q. How is our mind made new in its thoughts ?
A. Now our meditation is in God's law j and our me*
ditation of him is sweet, Psalm civ. 34.
Q^ How is our mind made new in its devices, designs,
N 3
150 Of Effectual Calling. Quest. 31,
and inquiries ? A. We now enquire what we shall do
to be saved •, when God will come to our soul ; how sin
may be effectually ruined in us, &.c. Acts xvi. Psalm ci.
Q. How is our conscience made new ?
A- It is softened by Christ's blood, enlightened by his
Spirit, and stirs us up against spiritual wickedness, and to
spiritual duties.
Q. Wherein is our will made new in conversion ?
A. In its inclination, aim, delight, choice, and purpose.
Q. Howr is it made new in its inclination ?
A. Our will is now freely, powerfully, and constantly in-
clined towards God in Christ, Psalm xviii. 1. and xlii. 1.
Q How is our will made new with respect to aim ?
A. Now its chief aim is to be like God, and to be with
him j and to promote his honour in the world.
Q. How is our will made new as to delight and rat?
A. Its chief delight is now in the law of God, and in
fellowship with him j and not in worldly honours, riches,
or pleasures, Psalm iv. 7. and cxix. 16.
Qj. How is our will made new in its choice ? A. It
row chuseth the reality of religion rather than the shew
of it, and to enjoy and obey God rather than any other.
Q^How is our will made new in its purposes /
A. It now purposes to leave all, especially secret and
beloved sins, and to practise every known duty, Psalm
cxix. 106.
Qj. How are our affections made new ?
A. They are rightly placed and rightly bounded.
Q. How are our affections rightly placed ?
A. Love is set upon God, and hatred against sin, &c.
Q. How are our lawful affections rightly bounded ?
A. We are in some measure determined to love crea-
tures in that degree God's law requires, and out of regard
to his authority and honour, Matth. x. 37. Heb. xiii. 1.
Q. How is our memory made new ? A. It is
"weakened with respect to things sinful and trifling, and
strengthened to remember the word and works of God.
Q. How is our body made new ?
A. It is made new in its use, being dedicated to, and a
ready instrument in the service of, God, Rom. vi. 13.
O. How is our conversation made new ?
A. We now chuse the fearers of God for our comp*'-
Quest. 31. Of Effectual Calling. 151
nibns, are concerned for the church of Christ, and %ealouf
in good 'works ', Psalm cxix. 63. and cxxxvii. 4, 5.
Q. What is the necessity of this great change ?
A. Except we be thus born again, we cannot enter inte
the kingdom of God, John iii. 3, 5. Rev. xxi.
O. Can we have any communion with God, or receive
any spiritual blessing without this change ? A. No*
Q. What is all our religion, if we want this great
change ? A. An abomination to God, Prov. xv. 8.
Q. What would heaven be to us, if we could get thither
without this change ? A. The holiness of it would
make it nauseous, and a burden to us, Rom. viii. 7, 8.
Q. What is the best season for getting this great change
wrought in us ? A. The season of youth, Prov. viii. 17.
Q. How is youth the fittest season of conversion?
A. Then our lusts are less strong, conscience more ea-
sily roused, affections more pliable, carnal cares fess heavy;
and God hath promised special encouragement to an early
concern about our souls, Eccl. xii. 1. Psal. xxxiv. 11.
Q. What special encouragement has God promised to
an early concern about our souls ? A. He hath said, They
that seek me early, shall find me ; and, Suffer little children
to come to me, &c Prov. viii. 17. Mark x. 14.
Q, Is any such promise made to such as wilfully delay
seeking of God till old age ?
A. No } God rather says of such, They shall seek me, but
they shall not find me, Prov. i. 24,-28.
Q. Hath notan early convert more time to get com-
munion with God on earth ? and is not early communion
with him singularly sweet and pleasant ?
A. Yes j Jer. ii. 2.
Q. Is it not great folly and madness to bestow the
flower of youth upon the service of Satan ? A. Yes*
Qj How may we know if we are effectually calied ?
A. If we love all that bear Christ's image j count our-
selves vile and worthless before God ; and desire above all
things to be like him, and with him, 1 John iii. 16.
Q. What is our duty if we find this change has not
been wrought in us ? A. Carefully to wait on the oiJi-
nances of God's grace, and cry for the Spirit to apply them
with power unto our hearts, Prov. viii. 34. Isa. lv. 1, 2, 3,
O, What is our duty if we are thus changed ? .
152 Of the Benefits of Union to Christ. Qu. 32.
A. Greatly to bless the Lord for it j and to walk in ho-
liness as the children of God, Psalm ciii. 1, — 6. and cxiv.
Quest. 32. What benefits do they that are ef-
fectually called partake of in this life.
Answ. Taey that are effectually called, do,
in this life, partake of justification, adoption,
sanctification, and the several benefits which in
this life do either accompany or flow from them.
Q. What is the fruit of our union with Christ in our
effectual calling ? A. Communion with him.
Q. How may communion with Christ be distinguished I
A. Into communion of interest and of intercourse.
Q. What is the communion of intercourse ?
A. That near intimacy and sweet freedom which Christ
and his people have with one another, Isa. lviii. 9.
Q. What is the communion of interest ?
A, Our actual title to, and possession of Christ himself,
and his purchased blessings, Song ii. 16. 1 Cor. i. 30.
Q. In what periods are we made sharers of his blessings?
A. In this life, at death, and at the resurrection.
Q. What blessings do believers share of in this life ?
A. Of justification, adoption, and sanctification, and
such benefits as in this life flow from them, Rom. viii.
Q. How are the benefits which believers receive from
Christ connected with effectual calling r1 A. They all
flow from our union with Christ obtained in it, 1 Cor. i. 30.
Q. How doth justification flow from union to Christ ?
A. By our union to Christ, the Lord our righteousness^
we become the righteousness cfGod in him, 2 Cor. v. 21.
Q. How doth adoption flow from union to Christ ?
A. By union to Christ, the Son of God, we are made
the children of God in Christ Jesus, Gal. iii. 26.
Q. How dotb sanctification flow from union to Christ ?
A. By our union to Christ as an head of influence, he
becomes our strength and satisfaction, 1 Cor. i. 30.
Q. How doth an happy death flow from this union ?
A. This union draws our departing souls to Christ's
presence, and renders the grave a perfumed bed for our
bodies, Rev. xiv. 13. Isa. xxvi. 19. and lvii. 2.
Quest. 33. Of Justification. 153
Q. How doth our happy resurrection flow from this
union ?
A. Being one with Christ, the resurrection and the /(fe,
we must be raised as members of his body, Isa. xxvi. 19.
Q. How doth our eternal happiness flow from this
union ? A. Being one with Christ, the eternal life^ we
must live for ever in and with him, Col. iii. 3, 4.
Que&t. 33. What is justification ?
Answ. Justification is an act of God's free
grace, wherein he pardoneth all our sins, and
accepteth us as righteous in his sight, only for
the righteousness of Christ, imputed to us, and
received by faith alone.
Q. What benefit doth first in order flow from otsr unioa
to Christ ? A. Justification, Rom. viii. 30.
Q. What in general is meant by justification ?
' A. Not the making of our natures holy j but the hold-
ing and declaring of our persons righteous in law.
£). To what is justification opposed in scripture?
A. To condemnation, Prov. xvii. 15. Rem. viii. 1.
Q. Why is our justification called an act /
A. Because it is perfected in an instant.
Q. Who is the author of our justification ?
A, God essentially considered in the person of the Fa*
ther, Rom. viii. 33.
Q. How then doth Christ as a Prince exalted give re-
mission of sins ? A. He issues forth the sentence in his
Father's name, Acts v. 31. Mark ii. 5, 10. Isa. liii. 11.
Qj How doth the Spirit justify us ? A. He applieth
the righteousness of Christ, and justification through it, to
our conscience, 1 Cor. vi. 11. Luke xv. 22.
Q^_In what state are the elect before justification ?
A. Though God loves them with an everlasting lovct
and his providence secretly makes way for their union to
Christ j yet, in respect of the law, and of God as a Judge,
they are in a state of wrath and condemnation, Eph, ii. 3.
Q. What moves God to justify such persons ?
A. His own free grace, Rom. iii. 24. Eph. i. 7.
Qj What are the parts of our justification before God?
154 Of Justification. Quest. S3.
A. His pardon of sin, and accepting us as righteous.
Q. What is the pardon of sin ? A. God's taking
away the guilt of sin, or removing our obligation to pu-
nishment for sin, Rom. viii. 1. Psalm xxxii. 1, 2.
Qj. How is the pardon of sin described in scripture?
A. As a blotting it out, forgiving, covering, and remission
of it, purging it away, casting it behind God's back, or in-
to the depths of the sea, &c. Isa. xliv. 22.
Q. What sins are pardoned in justification ?
A. All our sins, past, present, arid to come.
Q. Plow are our past sins pardoned?
A. Their guilt is formally removed from off our con-
science, Jer. xxxiii. S.
Q. How is the sin of our nature, which is still present,
pardoned ? A. Justification translates us from under the
law as a covenant, so that our indwelling sin, being no
longer a breach of that covenant, it no more subjects us
to eternal wrath, Rom. viii. 1. Jer. 1. 20. Isa. liv 9.
Q. How are our sins committed after justification par-
doned in it ? A Justification prevents the imputation
of them as to the guilt of eternal wrath, Rom. viii. 1.
O. Do not our sins after justification deserve eternal
wrath, as well as those before it ? A. Yes -, and more so.
Qj Can then these sins bring us under God's wrath ?
A. No j there is no condemnation to them who are in
Christ ; and he has sworn he will not be wroth with them.
Q. Whence does this proceed ? A. From our being
no mope under the law of works, which denounceth wrath.
Q. To what then do believers sins bind them over ?
A. To fatherly chastisements, Psalm Ixxxix. 32.
Q^ Do believers need the pardon of indwelling and
actual sin every day they live ? A. Yes *, they daily
need a fatherly, but no new legal pardon, Mat. vi. 12.
Q. Wherein does a fatherly pardon, and the legal par-
don in justification, differ ? A. A legal pardon in jus-
tification is an act of God as a Judge, forgives sins as a-
gainst the covenant of works, frees from obligation to
eternal wrath, changeth our state, and, is the source of
gospel-repentance •, but fatherly pardon is an act of God ,
as a Father, forgives sins committed against the law as
a rule of life, frees from chastisement, makes no change
in our state, and is the consequence of gospel-repentance.
Q. How prove you, that repentance for sin is not a
Sliest. 33, Of Justification, 155
condition of our pardon in justification ? A. Because
repentance is a work of the law, by which none can be
justified *, nor can an unpardoned sinner perform gospel-
repentance, 1 Cor. xv. 56. Rom. viii. 7, 8. Eph. ii. 1.
Q. Doth not a legal repentance often go before justi-
ce aiion ?
A. Yes ', but that is an abomination to God, Isa. i.
Q^ What scriptures prove, that gospel repentance fol-
lows our legal pardon in justification ?
A. Ezek. xvi. 62, 63. And I will establish my cove-
nant with thee, and thou shah know that I am the Lord :
that thou mayesi remember and be confounded, and never
open thy mouth any more because of thy shame, when I am
pacified toward thee for all that thouhast done, saith the Lord
God. See also chap, xxxvi. 25, 31. Luke vii. 42, 47, &c.
Q. How do you prove it impossible to perform gospel-
repentance before justification ?
A. Till the curse be removed in justification, we con-
tinue Under the reigning power of sin ; nor can we turn to,
but flee from God as an enemy, till his pardoning love
encourage and inflame our heart, and melt it into godly
Q. How then is repentance sometimes in scripture re-
presented as going before p, rdon of sin ? A. In these
texts, either repentance means only legal repentance, or
pardon must be understood of fatherly pardon, or of the
declaration of our pardon at the last day 5 or the connec-
tion between pardon and repentance is simply affirmed. -
£). Can there be any pardon without true repentance ?
A. No ; no more than the sun can rise without light.
"Q. How is it that believers can repent before receiving
fatherly pardon I A. They are not under the curse,
which is the strength of sin j nor are their chastisements
evidences of God's wrath, but of his love, Heb. xii. 6, 11.
Q. Gan pardon of sin be the whole of our justification ?
A. No *, for it includes not a title to eternal life.
Q. What then is the second part of justification ?
A. God's accepting us as perfectly righteous in law,
Q. Wherein do pardon and acceptance differ ?
A. Pardon sustains us as innocent in law, and frees us
from the sentence of death -, but acceptance sustains us as
positively and perfectly righteous in law, and entitles us to
eternal life, Eph. i. 6, 2 Con v. 21.
156 Of Justification. Quest. 33.
Q. In whose sight are we accepted as righteous ?
A. In the sight of God as a just Judge, 2 Cor. v. 21.
Q. How can God sustain us as perfectly righteous in
law, when we are ungodly ?
A. He sustains us as righteous in law only as we are
one with Christ, Isa. xlv. 24, 25.
Q. What about us is in justification accepted as truly
and perfectly righteous ? A. Our persons.
Q. Is not a foundation laid for God's acceptance of
our eood works ? A. Yes ; for the acceptance of
all the works we perform in faith, which is the bond which
Unites our persons to Christ, Isa. lvi. 7. 1 Cor. xv4 38.
Qj Upon what ground or cause doth God pardon all
©ur sins, and accept us as perfectly righteous ?
A. Only for the righteousness of Christ, Rom. iii. 24.
Q. How then is justification an act of free grace ?
A. God freely provides and bestows this righteousness
of Christ upon us, 2 Cor. v. 21. Isa. lxi. 10.
Q How do you prove, that we are justified only for the
righteousness of Christ ? A. The scripture declares
all our own righteousness filthy rags ; and that by the deeds
of the law, nofiesh shall be justified in God's sight.
Q. What is the righteousness of Christ ?
A. His obedience and suffering, Phil. ii. 8.
Q. How is it ordinarily distinguished? A. Into his
obedience active and passive, Dan. ix. 4, &c.
£). What is his active obedience ? A. His holiness
of nature, and righteousness of life, Rom. v. 19.
Q. What is his passive obedience ? A. His satisfactory
sufferings, which are a full compensation of all the injury
done to the honour of God by our sin, Eph. v. 2.
Q. Why a*e Christ's sufferings called obedience ?
A. Because he suffered willingly, out of regard to God's
anthority, and with a view to his glory, John xvii. 6.
Q. Why is our justifying righteousness called the righ-
teousness of God? A. Because God the Father devised,
accented, and bestows it •, God the Son fulfilled it, and
God the Holy Ghost applies it, Isa. xlii. 21. and xlv. 24.
Q. Is Christ's righteousness merely the price, condition,
and merit. rious cause of our justification, as it is of our
regeneration, sanctificaticn, &.c.
A. No ; it is also the matter of our justification, which
enters into itt as that very righteousness by which we arc
Quest. 33- Of Justification. 15?
constituted perfectly righteous before God, and have the
righteousness of the law fulfilled in us, Rom. r. 19. viii. 4.
and x. 4.
Q. How is the righteousness of Christ applied to us ?
A. God gives and imputes it to us, and we receive it
by faith, Isa. xlv. 24. xlvi. 13. and lxi. 10.
Qj. How doth faith give us an interest in the righteous-
ness of Christ ? A. It receives it from God as his free
gift ; and by uniting us to Christ as our Husband, gives
us an interest in it as his, Rom. v. 17. Phil. iii. 9.
Q. What mean you by God's imputing the righteous-
ness of Christ ? A. His accounting it to us, as if we
had obeyed the law, and satisfied the justice of God in
our own persons, Rom. viiic 4. 2 Cor. v. 21.
Q. How prove you that Christ's righteousness is imput-
ed to us ■? A The scripture declares, that it is untQ
end upon all them that believe ; and that we are made the
righteousness of God in him, Rom. iii. 22. 2 Cor. v. 21.
Q. How prove you that Christ's active obedience is
imputed to us ? A. Because otherwise the righteous-
ness of the law could not be fulfilled in us -7 and it is bf
the obedience of one (Christ) many are made righteous , Gal.
iii. 12. Roir. viii. 4. v. 19. and iii. 22, 24.
Q^How can Christ's active obedience be imputed, when
his human nature owed obedience for itself?
A. Adam's owing his obedience for himself hindered
not the imputation of it to his seed j moreover, Christ's
obedience imputed to us, being an obedience to the latv
as a broken covenant of works, is such as an human nature,
united to a divine person, could never owe for itself Gal,
iv. 4, 5.
Q. Is the righteousness of Christ itself, or only its ef-
fects, imputed to us ? A. His righteousness itself is
imputed, and its effects are imparted to us, Rom. v. 19.
Qj, For what end is the righteousness of Christ imputed
to us ? A. His passive obedience is imputed to found
our legal security from eternal death •, and his active to
found our legal title to eternal life, John x. 10. Rom, v. 19,
Q^. Is Christ's righteousness imputed partly to one, and
partly to another : or his active and passive obedience se-
parately imputed, the one to procure pardon, and the other
acceptance ? A. Nc •, his whole undivided ^righ-
teousness is, in both its parts, jointly imputed to every
% O
153 Of Justification. Quest. 33.
believer as one complete righteousness, constituting him
perfect hj righteous before God, Isa. Ixi. 10. 2 Cor. v. 21.
Q^ Upon what ground is the righteousness of Christ
imputed to us ? A. Upon the footing of our union to
him as our surety and husband, Isa. liii. 4, 5, 6, 11, 12.
Q. In what do the imputation of our sins to Christ,
and that of his righteousness to us, differ ?
A. Our sin was imputed to him, that he, by bearing it
for a time, might destroy it j but his righteousness is im-
puted to us that we might wear it for ever, Dan. ix. 24.
Q. What are the instrumental causes of justification ?
A. The gospel-promise on God's part, and faith on
©urs.
Q. How is the gospel an instrument in justification ?
A. It reveals, offers, and makes over to us Christ and
his righteousness, and justification through it, Isa. xlv. 24.
O. How is faith an instrument in our justification >
A. It receives Christ's person and righteousness, and
justification through it, as offered in the gospel, Gal. ii. 16.
Q. Is the receiving act of faith, or our new obedience,
imputed to us as our gospel-righteousness, or condition
of right to Christ's righteousness ? A. No *, only the
righteousness of Christ, which faith receives, is imputed
in our justification, Rom. xv. 5. Isa. xlv. 24. Phil. iii. 9.
Q^ How then is it said, Abraham believed God, and it
was imputed to liimfor righteousness $ A. The
meaning is not, that Abraham's act of faith, but that what
he believed on was imputed to him for righteousness.
Q. Is faith the alone instrument of justification on our
side ? A. Yes *, we are justified by faith, without the
deeds of the law, Rom. iii. 28. and v. 1. Phil. iii. 3, 9:
Q. Are all our good^vorks and resolutions deeds of the
law ? A. Yes ; for they are all obedience to it.
Q. How then is it said, James ii. 24. By works a man
is justified, and not by faith only f A. That is to
be understood of the justification of our faith before men,
and not that of our persons before God.
Q^Can we be justified, and yet neglect the study of
good works ? A. No ; faith without works is dead.
Q. If our good works are no cause of justification, what
connection have they with it ?
A. They flow from it, and evidence it, and testify our
thankfulness to God for it, James u. 18. Rom. vii. 4.
Quest. 34 Of Adoption. 159
Q. Is not faith itself a good work ? A. Yes , but
it justifies not as a good work, but only as an instrument,
receiving Christ and his righteousness for justification of
life, Acts xxvi. 18. Isa. xlv. 24, 25. Phil. Hi. 9.
Q. Why hath God made faith alone the instrument on
our part in justification ?
A. That his free grace might clearly shine, and all
pride and boasting of men be excluded.
Q. When are we justified ? A. The sentence of
justification was conceived in the mind of God from eter-
nity ; but is not actually applied to our persors and con-
science, till the moment in which we first believe in Christ.
Q. How doth God intimate the sentence of justifica-
tion ? A. In the powerful application of his pro-
mise to our conscience j which is manifested, in our good
■works : and he will publicly declare it at the last day.
Q. WTere believers under the Old Testament justified
in the same manner as we are now ?
A. Yes, Isa. xlv. 24, 25.
Q. How should we improve the doctrine of justification ?
A. By renouncing all dependence on our works, and
leaning on Christ as our only righteousness, Phil. iii. 9.
Quest. 34. What is adoption ?
Answ. Adoption is an act of God's free
grace, whereby we are received into the num-
ber, and have a right to all the privileges of
the sons of God.
Q^ What is in general meant by adoption?
A. The taking a stranger into our family, and dealing,
with him as a son born in it, Gen. xv. 3.
Q. Wherein doth adoption among men differ from God's
adoption of children ? A. Men adopt, because they-
want children, or see something lovely in the adopted -} but
it is not so with God, 1 John iii. 1.
O. How many kinds of adoption are ascribed to God I
A. Two kinds, common and special.
Q^ What is God's common or general adoptien ?
A. His taking some part of mankind into his family of
the visible church, Rom. ix. 4.
02
1 60 Of Adoption . Quest. 34.
Q. What is the badge of this general adoption ?
A. Circumcision under the Old Testament, and bap-
tism under the New, Gen. xvii. Matth. xxviii. 19,
Q. What is God's special adoption ? A. His bring-
ing a child of the devil into his family of the invisible
church, and giving him a right to all the privileges of the
sons of God, Col. i. 13. Gal. iv. 5, 6, 2 Cor. vi. 18.
Q. Whether is adoption a work or an act ? A. An act,
Q. What moves God to adopt any of mankind ?
A. His own rich and free grace, 1 John iii. 1.
Q. Whose children are those, by nature, whom God a-
dop!>? A. The children of the devil, Eph, ii. 2, 3.
Qj Are these men, who are adopted by God, any better
in '■hemselves than those who are not ? A. No.
£h What then moves God to adopt some, and pass by
others no worse ?
A. His mere good pleasure, Jer. iii. 19.
Q. Whose act is adoption ? A. It is an act of God
the Father, Son, and Holy Ghost, Horn. viii. 33.
Q. How is it an act of the Father ? A. He predes-
tinates us to the adoption of sons, Rom. viii. 29»
(X. How is adoption an act of the Son f
A. He gives us, whom he redeemed with his blood,
power or privilege, to become the sons of God, John i. 12-.
Q^ How is adoption an act of the Holy Ghost ?
A. He enters into our souls as a spirit of adoption, and
makes us cry, Abba, Father, Rom. viii. 15.
Qj. What is the price or meritorious cause of our adop-
tion ? A. The righteousness of Christ alone.
Q. What is the instrumental cause of our adoption ?
A. We are the children of God by faith in Christ Jesur.
Q. How is faith the instrument of adoption ? A. It
unites us to Christ, in whom we become heirs of God.
Q. To whom is adoption intimated ? A. To holy
angels, and to the adopted persons themselves, Heb. i. 14.
Q. Why is it intimated to the angels ? A. That they
may rejoice over, and minister to the new heirs of God.
Q^ How is it intimated to the adopted persons them-
selves ?
A. By' the Spirit's bearing witness with their spirits,
that they are the children of God, Rom. viii. 16, 26.
Q. What honour have those whom God adopts?
A, They are received into the number of his children.
Quest. 54- Of Adoption. 1§X
g. What happiness have those whom God adopts ?
A. They have a right to all the privileges of the sons
of God, Rom. viii. 17. Rev. xxi. 7. 1 Cor. iii. 22.
Q. Wherein doth our right to these privileges given us
in justification, and that given us in adoption, differ?
A. The right given us in justification is a law-right of
purchase*, but that in adoption is a right of inheritance.
G. To what privileges have the sons of God a right ?
A. A new name j new honour j a new spirit*, God's
fatherly protection, provision, correction, direction, and
hearing their prayers j spiritual liberty ', boldness and fa-
miliarity with God \ and an everlasting inheritance.
Q. What was God's children's old and former name?
A. It was rebellious, strangers, foreigners, unrighteous,
children of wrath, of disobedience, and of the devil, having
no hope, without God and Christ in the world.
Qj What new name are God's children called by ?
A. Christ's new name is written on them, Rev. iii.
Q. How is Christ's new name written on them ?
A. They are called the redeemed of the Lord, and the
righteousness of God 'in him j the sister, spouse, love, and
dove of Christ, ckc. Isa. Ixii. 4, 12. Song v. 2.
Q. How is this new name put on them ? A. It is
conveyed to them in the sentence of their pardon.
Q>^ Are we then quickened, united to Christ, justified,
and adopted, in the same moment of time, and by means
of the same w-ord of promise ? A. Yes.
Q. What new honours do God's children receive ?"
A. They are made kings and priests unto God, Rev. i. 6;
Q. What new spirit of adoption have they ?"
A. The spirit of Christ dwells-in them^ Rom- viii. 9,
Q. Whether does the Holy Ghost dwell in them in his
person, or in his influence ?- A. In both, 2 Tim. i. 14.
Q. How can the one person of the Spirit dwell in each
believer ? A. His person is every where, and he dwells
in all believers as the one mystical body of Christ.
Q. Of what use is the Spirit of adoption to believers j
A. To sanctify, direct, comfort, and assist them.
O. What divine protection have God's children ?
A. God's fatherly eye is still on them, his arms a»
bout them, and his angels surround them, Psalm xxxiw
Qj Of what use are angels to the children of God ?
A. They attend; guard, support, and direct thenu
152 Of Adoption. Quest. 34-
Qj What provision hath God made for his children ?
A. All things necessary for their soul and b.edy.
Q. What provision is secured by promise for their bo-
dies ? A. Bread and water, Isa. xxxiii. 16.
Q. Why is no better provision secured for their bodies ?
A. To wean them from this world, and make them
feed more largely on their spiritual provision, 2 Cor. iv. 7.
Q. What is provided for the souls of God's children ?
A. All the fulness of God, Eph. iii. 19. 1 Cor. xv. 28.
Q. What spiritual food is provided for believers souls ?
A. The flesh and blood of Christ, John vi. 53, — 57.
Q. What cloathing is provided for believers souls ?
A. The righteousness and image of Christ, Rom. xiii. 14.
Q. What bed hath God provided for his children's souls ?
A. His bosom of love, and covenant of grace, Song i. 15.
O. What4iouse is provided for their souls ?
A. God in Christ, and the heavenly mansions.
Q. What teachers are assigned to their souls ?
A. God their Father, Christ their brother, the Spirit
their guest, and ministers their servants, Isa. xlviii. 17.
Q. What direction have God's children a right to ?
A. To God's gracious leading and drawing of them in
the paths of duty and happiness, Psalm lxxiii. 24.
Q. What correction have God's children a right to ?
A. To the rod of both outward and spiritual troubles,
Q. What moves God to correct his children for their
faults ? A. His great love to them, Heb. xii. 6, — 11.
Q. How may we know if our afflictions spring from
God's love ? A. If they are attended with resignation to
his will, and earnest desire after holiness, Heb. xii. 6, 10.
Q. For what end doth God correct his children?
A. To drive folly out of their hearts, and make them
partakers of his holiness, Heb. xii. 10, 11. Isa. xxvii. 9.
Q. How should believers behave when God corrects
them ? A. They should neither despise his chastening,
nor faint under it, Heb. xii. 5. Job v. 17.
Q. What is meant by God's hearing of their prayers ?
A. His kindly accepting and answering of them.
Q. What spiritual liberty have the children of God ?
A. Freedom from the power of sin, Satan, death, and
the law as a covenant; and sweet pleasure in running a
course of obedience to the law as a rule, Psalm cxvi. 16.
Q. To what spiritual boldness have believers a right ?
Quest. 35. Of Sanctification. 16$
A. They may boast in God as their own, and boldly
seek, and firmly expect all his blessings, Psal. lxii. 1, 2, 7.
Q, What is the ground of our holy boldness towards
God ? A. Christ's righteousness and intercession.
Q. To what familiarity with God have believers a right?
A. They may freely represent their case to him as a
Father, whose ear is open to hear, and his heart full of
pity to them \ and may take his w-ord as a Father's lan-
guage to them, Job xxiii. 3, — 6. Song ii. 8, — 13.
O. Of what inheritance are God's children heirs I
A. Of salvation, righteousness, God, and glory.
Q^. By what marks are God's children distinguished ?
A. By a desire to be like God, their Father,in holiness ;
to be in his company, and hear his voice \ zeal for his ho-
nour 5 and a love to all his children, ordinances, &.c,
Qj now should we improve this benefit of adoption ?
A. By refusing to be at ease, till we possess it ; and by
wondering at the love of God manifested in it, &c.
Quest. 35. What is sanctification?
Answ. Sanctification is the work of God's
free grace, whereby we are renewed in the
whole man, after the image of God, and are
enabled more and more to die unto sin, and
live unto righteousness. -
O. What doth our sanctification generally include ?
A. Our being made holy in nature, and separated from
the world to the holy service of God, Ezek. xxxvi. 26, 27»
Qj, Are our justification and sanctification inseparably
linked together? A. Yes; Isa. lxii. 12. 1 Pet. i. 2,
£). Wherein are justification and sanctification linked
together ? A. In God's decree and promise, in the
offices of Christ, and end of his death, in the gospel-offer9
and the experience cf all believers, 1 Cor. i. 30.
Q Doth our sanctification depend on our justification
and adoption ? A. Yes \ as its root and spring.
Q. How doth sanctification depend on justifica^o.-i \
A. It is the native fruit of the remova of our guilty
and a necessary part of the happiness to which we are ad-
judged in justification, Acts xxvi, 18. Psalm cavi. 16,
164 Of Sanctification, Quest. 35.
Q. How doth sanctification depend on adoption ?
A. It is the natural fruit of God being our Father and
his holy Spirit dwelling in us, 1 Cor. vi. 11. 2 Cor, vi.
18. and vii. 1.
Q. Wiierein doth justification and sanctification differ ?
A. In their nature, order, matter, form, properties,
subject, extent, ingredients, evidence, relation to sin, to
the law, to God, to the offices of Christ, and their use to
believers.
Q. How do they differ in their nature ?
A. Justification changes our law state j sanctification
changes our heart and life, Ezek. xxxvi. 25, 26, 27.
Q. How do they differ in their order ? A. Justifi-
cai m is first $ and sanctification follows as the fruit of it.
Q. How do ihey differ in their matter ?
A. The righteousness of Christ imputed is the matter
of justification ; but the grace of Christ implanted in our
heart is the matter of sanctification, John i. 16, 29.
Q. How do they differ in their form ?
A. Justification is an act ; but sanctification is a work.
Q^ How do they differ in their properties ?
A. Justification is constantly equal in all believers, and
perfect at first \ but sanctification is unequal in different
believers, and in the same believer at different times, and
is never perfect in any till death, Rom. viii. 1. 1 John ii. 13.
£). How do thev differ in their subject ?
A. The righteousness of justification is subjectively in
Christ, and on believers as a robe ; but sanctification is in
believers as a new nature, Rom. iii. 22. 2 Pet. i. 4.
O. Mow do they differ in their extent ?
A. Though justification respects our whole person, yet
it especially affects our conscience ; but sanctification equal-
ly affects our whole man, Heb. ix 14. 1 Thess. v. 23.
Q. How do they differ in 'heir ingredients ? A. In
justification only the love of God is manifested* to us j but
in sanctification our love to God is also manifested.
Q. How do they differ in their evidence?
A. Justification is in itself a most s< ret act y butsanc-
tifiration is an evidence of our justification.
Q. How do they differ in their relation to sin ?
A. Justification emjves the guilt pi sin ; but sanctifi-
cation rer loves the iilth of sin, Ezek xxxvi. 25, 26, 27.
Q. How do they differ in their relation to the law £
[ Quest. 35. Of Sanctification, 1()5
A. Justification free s us from the law as a covenant ;
sanctification conforms us to the law as a rule.
Q. How do they differ in their relation to God ?
A. Justification instates us in God's favour ; sanctifica-
tion conforms us to his image, Rom. viii. 1. and xii. 2.
Qj How do they differ in their relation to the offices of
Christ? A. Justification is immediately founded on the
righteousness of Christ as a priest ; sanctification immedi-
ately flows from the subduing, ruling, and defending in-
fluence as Christ as a king, 2 Cor. v. 21. Psal. ex. 3.
Q. How do they differ in their use to believers £
A. Justification frees us from hell, and entitles us to
heaven ; sanctification makes us meet for heaven.
Q. Is it very dangerous to confound justification with
sanctification ? A. Yes ; for it either tempts men
to turn the grace of God into sloth and licentiousness, or
place their own holiness in the room of Christ's righteous-
ness ; and it leads believers into the practical error of
judging their state by their frame, Jude 4* Rom. x. 5*
Q. Whose work is our sanctification ?
A. It is the work of God's Spirit, 1 Cor. vi. 11.
Q. Is it not also the work of the Father and Son ?
A. Yes } but they work it by the Spirit, Phil. ii. 13.
Q. Cannot believers^ who have received grace, sanctify
themselves ?
A. No ; Without Christ they can do nothing.
Q. Do not believers good works deserve God's Sanctis
fying grace ? A. No \ when we have done all, \ve
are but unprofitable servants, Luke xvii. 10.
Q; What then moves God to sanctify his people ?
A. His own free grace, reigning through the righte-
ousness of Christ, Titus iii. 5. Rom. v. 21.
Q. How may our sanctification be distinguished ?
A. Into sanctification of nature, and sanctification of
life, 2 Cor. vii. 1. Matth. v. 17. Ezek. xxxvi. 27.
Qj What is sanctification of nature? A. The re-
newing of our whole man after the image of God.
O. After what pattern is our whole man renewed in
sanctification? A. After the image of God, Eph. iv.
Q. W^hose image is defaced in out sanctification ?
A. The image of the devil, and fallen Adam.
Q. Wherein doth the renewing of our whole man' m
166 Of Sanctification. Quest. 35.
sanctification, differ from the renewing of it in effectual
calling ?
A. In effectual calling the renewing is begun, and the
new creation is begotten and born in us \ but in sanctifica-
tion this renewing is carried on more and more, till our
new nature become fully perfect, Prov. iv. IS.
O. What is the fruit of sanctification of nature ?
A~ Sanctification of our life, Matt. v. 17. and vii. 17*.
Q. What do you mean by sanctification of life ?
A. Our being enabled more and more to die unto siny
and live unto righteousness, Rom. vi. 11. and viii. 13.
Q. Wherein do sanctification of nature and life differ ?
A. The Jirst strengthens us in holy and gracious dispo-
sitions •, but in the last we exert that strength in holy
thoughts, words, and actions, Matth. xit. 35,
Q. What are the parts of sanctification of life >
A. Our dying to sin, and living to' righteousness.
Q. What is meant by our dying to sin ? A. Our
ceasing more and more from the love and practice of it.
Q. Do not the remains of sin- in our whole man oppose
this death ? A. Yes; most vigorously, Ron., vii. 2 3».
Q. How do they oppose it ? A. By secret lusting,
and violent fighting against grace in our heart, Gal. v. 17.
Q^ Doth indwelling sin ever prevail against our grace?
A. Yes > very often, and very far, Rom. vii. 19, 23.
Q. How far may indwelling sin prevail against our
grace ? A. So far as to bring it to the brink of de-
struction, and keep it long so, Rom. vii. 23.
Q. Can indwelling sin utterly destroy our grace ?
A. No *, however small and weak it be, Job xvii. 9.
£. Why so ?
A. Not because our grace itself is stronger than sin ;
but because God is the strength of our grace.
Q. If God be the strength of our grace, how can sin
ever prevail against it ? A. God often hides himself j-
and we neglect to improve his strength for subduing sin.
Q. Whether doth sin or grace prevail at last ?
A. Always grace, Rom. viii. 13, 37. Prov. iv. 18.
Q. Who assists sin in its opposition to implanted grace ?
A. Satan and the world, Eph. vi. 12. 1 John V. 4.
(£. Who assists our new nature or grace in its exercise ?
A. The Spirit of God, by whom we mortify and kill
the deeds of out bodyy or remainders of lust, Rom. viii. 13.
Quest. 35. Of SanctificatiGtu 16?
Q. May there not be an inward struggle with sin, where
there is no real grace ? A. Yes •, it is often so.
Q. Wherein doth this differ from the struggle between
sin and grace in believers ? A. In unbelievers the
struggle about sin is only between the mind or conscience,
and the will and affections -, but in believers the inclina-
tion to good in the will and affections strives against the
inclination to evil in the same faculties.
Q. What is meant by our living to righteousness ?
A. Our becoming more in love with it, and moreeon=
stant and active in the practice of it, Job xvii. 9.
Q. To what righteousness do believers live ?
A. To a continued obedience to all God's commands.
Q. In what manner do we die to sin and live to righte-
ousness ? A. By degrees, or more and more.
Q. Can we die to sin or live to righteousness of our-
selves ? A. No ; the Spirit of God must enable us
to do it, Ezek. xxxvii. 27. John xv. 5.
Q. How doth the Spirit enable us to die to sin, and
live to righteousness ?
A. By conveying new strength through the promise
into cur heart, and by stirring us up to the study of more
holiness, 2 Cor. vii. 1. Rom. viii. 13.
Q. Is the work of our sanctification often interrupted ?
A. Yes, in our apprehension ; but God still carries on
his work, even by means of the prevalency of sin.
Q. When is our sanctification in heart and life complet-
ed ? A. At death, Heb. xii. 23. Eph. v. 27.
Qj Why doth God suffer sin to remain in his people till
^death ?
A. To shew the riches of his grace in pardoning so
much sin •, to try and exercise their grace ; to render hea-
ven more sweet -7 and that sin may die in them in a linger-
ing manner, as Christ did, Rom. v. 20, 21.
Q. From what about Christ doth our sanctification flow?
A. From his death and resurrection, Rom. vi. 4.
Q. Ho v doth it flow from his death ?
A. His death purchased it j and, when applied to our
conscience, frees us from the curse of the law, which is
the strength of sin, and stirs us up to the love of God>
2 Cor. v. 14, 15.
Q. How doth it flow from his resurrection?
168 Of Sanctification. Quest. 36.
A. In his resurrection he took possession of spiritual life
for his people, to be bestowed on them, Rom. vi. 4, 5, 6.
Q. What is the instrument of our sanctification ?
A. Faith in Christ Jesus. Acts xxvi. 18.
Q_. How doth faith sanctify us ? A. By receiving
the comfort and cleansing virtue of the promises into our
hearts, 2 Cor. vii. 1. John xv. 4. and xvii. 17.
Q. What is the only rule of our sanctification ?
A. The holy law of God, Psalm cxix. 1, 9.
Q. What pattern must we study to imitate in our sanc-
tification? A. The example of God and Christ.
Q. Why is our sanctification necessary ? A. Not to
be a condition of our salvation ; but to evidence our faith
and union to Christ, glorify God, adorn our profession,
promote our peace of conscience, make us meet for heaven,
gain others to Christ, &.c. Matth. v. 17.
Q. What are the chief motives to sanctification ?
A. The holiness, command, and love ©f God $ Christ's
dying to save and sanctify us ; and the great dignity of
holiness, 1 Pet. i. 16. 1 John iv. 19. Titus ii. 14.
Q. Is sanctification a great privilege, as well as duty ?
A. Yes ; it is a great duty as required from us by the
law 'y and a rich privilege as promised in the gospel, and
produced in us by the Holy Spirit, Phil. ii. 12, 13.
Q. How prove you that sanctification is a most excel-
lent privilege and duty ? A. It is the end of Christ's
offices, death, and exaltation ; and of our election, effec-
tual calling, justification, and adoption *, and of all the
work of the Spirit •, and of all the precepts, promises, and
providences of God, Titus ii. 14. Heb. ii. 10, 11, &c.
Q. What are some marks of our sanctification ?
A. A deep sense of our vileness, a love to God's law,
and an earnest desire after growth in grace, Job xl. &c.
Q. How should we study sanctification ? A. By mak-
ing sure our union to Christ ; by watchfulness against sin j
and a believing attendance on God's ordinances, in order
to gain more near communion with Christ.
Quest. 36. What are the benefits which in
this life do accompany or flow from justification,
adoption, and sanctification ?
Answ. The benefits which in this life do
Quest. 36. Of Assurance. 169
accompany or flow from justification, adoption,
and sanctification, are assurance of God's love,
peace of conscience, joy in the Holy Ghost,
increase of grace, and perseverance therein to
the end.
Q. Do justification, adoption, and sanctification come
alone to the people of God > A. No ; many rich
blessings attend and flow from them, Rom. v. 1, — 5.
Q. What benefits flow from the knowledge of our jus-
tification, adoption, and sanctification ?
A. Assurance of God's love, peace of conscience, and
joy in the Holy Ghost, Rom. xiv. 17.
Q. What benefits flow from the being of our justifica-
tion, adoption, and sanctification ? A, Increase of
grace, and perseverance in it, Prov. iv. 18.
Qj Have all believers always assurance of God's love,
peace of conscience, and joy in the Holy Ghost r*
A. They have them always in the root, but often want
the sensible experience of them, Isa. liv. 8, 13.
{). How many kinds of assurance of God's love may-
believers have ? A. Two; an assurance of faith, and
an assurance of sense, Job xiii. 15. Song ii. 16.
Q. In what do the assurance of faith, and that of sense,
differ ? A. The assurance of faith is a firm persuasion
of God's love to us, founded on his promise ; the assurance
of sense is a persuasion that we have already tasted of his
love, Heb. xi. 1, 13. 1 John v. 9, 10, 20.
Q. Have all believers the assurance of faith ?
A. Yes ; they all have it in some measure, Song viii. 5»
Q. Have all believers the assurance of sense ?
A. No ; many want it ; and such as have once obtained
it, may again lose it for a time, Heb. ii. 15. Psal. Ixxvii.
Q. Do assured believers see God's love in the whole
benefits of justification, adoption, and sanctification ?
A. Yes; they see his love to be the source, matter,
and end of these privileges, 1 John iii. 1, 2. Rev. i. 6.
Q. How prove you that believers may attain sensible
assurance of God's love ? A. God commands us to
seek it ? hath given many marks to try ourselves by ; and
many saints, as David, &c. have attained it, 2 Pet. i. 10,
i p
170 Of Peace of Conscience. Quest. 36.
Q. By what means is assurance offense maintained ?
A. By a holy walk, diligent self-examination j and es-
pecially by the Spirit's bearing witness with our spirits,
that we are the children of God, Rom. viii. 13, 16.
Q. What may comfort believers when they have lost
the assurance of sense. A. That God's love is un-
changeable, and will again be manifested, Mai. iii. 6.
Q. Doth God always love believers alike ? A. He
always loves their persons alike, but not their works.
Qj Why doth he not always love their works equally ?
A. Because frequently their works are sinful j and such
as are good, are not equally good, Gen. xxvii. and xxxii.
Q. Doth G d always evidence his love to believers in
the same manner ? A. No ; he sometimes manifests
his love in correcting, and sometimes in comforting them,
Heb. xii. 6. Isa. liv. 11.
Q. How may sensible assurance of God's love be reco=
vered when lost ?
A. By the lively exercise of faith, by repentance of our
sin, by justifying God's hiding, and by waiting and praying
for new rokens of his love, Micah vii. 7, 8, 9, 18, 19, 20.
£). What is the advantage of sensible assurance of God's
love ? A. It stirs up to duty, comforts under trials,
and fill our hearts with love to God, Rom. i. 1, — 5.
Q. May not men falsely persuade themselves that God
loveth them when he doth not ? A. Yes ; many do so.
Q. In what do true and fal.se assurance differ ?
A. True assurance humble-s men, begets ardent desires
after holiness and communion with God, stirs up to all
known duty, and loveth to be tried ; but false assurance
encourac,eth pride, slotb„and sin, and shuns trial, Is. vi. 5.
O. What is peace of conscience ?
A. An holy quiet cf mind arising from the views of
our being in favour with God, Rom. v. 1. Psal. cxvi. 7.
Q. Can unbeliever*: have true peace cf conscience ?
A. No *, but many of thd'm have a false peace, Is. lvii.21.
Q. In what do true and false peace of conscience differ ?
A. True peace of conscience strongly stirs up against
sin ; false peace encourageth in sin, 2 Cor. i. 12;
Q. Doth all true peace of cor, science flow from justifi-
cation, adoption, and sanctification ? A. Yes, Rom. v. 1.
Q. WThen have we the peace which flows from justifi-
cation ? A. When our conscience, sprinkled with
Quest. 36. Of Joy in the Holy Ghost. 1?1
the blood of Christ, is set free from the fears of God's re-
venging wrath, Heb. x. 22.
Q. When have we that peace which flows from adop-
tion ? A. When we calmly view God as our Father
in Christ, 1 John iii. 1.
Q. When have we that peace which flows from sancti-
fication ? A. When our conscience bears witness to our
sincerity and uprightness in the Lord's way, 1 Cor. i. 12.
Q. Whether is the peace of conscience flowing from jus-
tification, or that flowing from sanctirication, most firm
and lasting ? A. The peace flowing from justification.
Q. Why is this peace most firm and lasting I
A, It is immediately founded on Christ's perfect, eter-
nal, and unchangeable righteousness, Rom, v. 1. — 10.
Q. What is Joy in the Holy Ghost ? A. A spiritual
pleasure in feeding on, and walking with Christ.
Q/Why is this called joy in the Holy Ghost? A. Be-
cause it flows from his presence and work in our heart.
Q. What is the matter and ground of this joy ?
A. God in Christ as our eternal portion, Psalm xvi. 5.
Q. What are the properties of this joy ? A. It is
a spiritual, hidden, abiding, and unspeakable joy.
Q. In what seasons do believers often receive this joy ?
A. At conversion, after signal desertion, under heavy
persecution, and about the time of their death.
• Q, When have we the joy flowing from justification ?
A. When we can come with boldness to God through
the blood of Christ, Heb. jv. 16. Rom. v. II.
O. When have we the joy which flows from adoption ?
A. When the Spirit enableth us to cry, Abba, Father,
Q. "When have we the joy flowing from sanctification ?
A. When the Holy Ghost makes every duty sweet and
pleasant to us, Psalm exix. 32.
Q. May not unbelievers have some kind of spiritual joy ?
A. Yes ', many have a false joy, Matth. xiii. 20.
Q^ Wherein do false and true spiritual joy differ ?
A. True joy in the Holy Ghost makes us holy and hum-
ble ; but false joy encourageth pride and spiritual sloth.
Q. What is meant by increase of grace ? A. Receiv-
ing new measures of it, and more active exercise of it.
£). To what is growth in grace compared to scripture ?
A. To the light that shineth more and more unto the per-
fect day, Prov. iv. IS. Job xvii. 9. 2 Pet, iii. 18.
1 72 Of Increase of Grace. Quest. 36.
Q. What is the spring our growth in grace ?
A. Union to Christ and influences from him, John xv.
Q. For what end must believers grow in grace ?
A. That they may arrive at the fulness of the stature
«;f perfect men in Christ, Eph. iv. 13. Phil. iii. 14.
Q. How doth growth in grace flow from justification ?
A. As therein we receive a law-right to grace in its
perfection, Rom. v. 1, — 5.
Q. How doth growth in grace flow from adoption ?
A. Believers, as God's babes, suck the sincere milk of
bis word, that they may grow thereby, 1 Peter li. 2.
Q. How doth growth in grace flow from sanctification ?
A. A j therein we are renewed more and more.
Q. Do saints grow in grace at all times ?
A. They have a constant disposition to grow, but do
Hot always actually grow in grace, Psalm xxxii. 3, 4.
Qj In what graces do saints grow ? A. In all
graces ; such as faith, hope, love, repentance, zeal, pa-
tience, humility, brotherly kindness, &c. 2 Pet. i. 5, — 8.
Q. Are these particular graces different parts of the
new nature ? A. No ', they are only the new nature
exercised in different ways.
Q By which of these graces is the growth of the rest
chiefly promoted ? A. By faith, Psalm xxvii. 13, 14.
£). How doth faith make our other graces to gro
w r
A. By drawing in virtue from Christ in the promise, and
receiving out of his fulness grace for grace.
Q. What stops our growth in grace ? A. Our ne-
glect of the exercise of faith on Christ our life, Heb.iii. 19.
Q. May not hypocrites grow in the appearance of grace?
A. Yes, Matth. xiii. 26. Isa. Iviii. 2.
Q. In what doth the religious growth of hypocrites and
of saints differ ? A. Hypocrites grow only in some
things, as head knowledge, and external duties j but be-
lievers grow up in all good things in heart and life.
Q. In what different ways do believers grow in grace ?
A. Inwardly, outwardly, upwards, and downwards.
Q. How do the saints grow inwardly ?
A. By uniting more closely with Christ, and becoming
more like him in their hearts, Eph. iv. 15- 2 Cor. iii. 18..
Q. How do they grow outwardly ? A. By abound-
ing more and more in good works, Tit. iii. 8, 14*
Quest. 36. Of Perseverance. 173
Q. How do they grow downwards / A. By becoming
more humble and self-denied, Eph. iii. S. Gen. xxxii. 10.
Q^ How do they grow upward* P A. By becoming
less carnal, and more heavenly-minded, Phil. iii. 20.
Q. Do saints often mistake their growth? A. Yes.
O. In what manner do saints mistake their growth?
A. By thinking themselves growing when they are not,
or not growing when they are ; and in not regarding their
downward growth, because they cannot perceive their up-
ward growth, Psalm xxx. and xxxi.
Q. How may we know if we have grace, though of a
small growth ? A. If we desire growth in grace,
and love all that have the appearance of it, 1 John iii. 14.
Q. What is perseverance in grace ?
A. Our constant continuance in it, Juhn x. 28.
Q. May not believers fall from some degrees of grace,
which they -once attained ? A. Yes ) but they can nei-
ther fall totally nor finally, Jer. xxxii. 40. 1 Pet. i. 5.
Q. What do you mean by falling totally from grace ?
A. The falling from every degree of grace.
* Q. What do you mean by falling Jin a Ui) from grace ?
A. Falling so from grace as never'to be recovered.
Q. What are the bonds that secure believers persever-
ance in grace ? A. The unchangeable love, cove-
nant, promise, and infinite power of God •, Christ's infi-
nite merit, and eternal intercession ; their union to him,
and his Spirit dwelling in them, Jer. xxxi. 3. 1 Pet. i. 5.
Q_. What hath God promised concerning the saints per-
severance ?
' A. That he will never turn from them ; and that they
shall never depart from him, Jer. xxxii. 40.
. Q. What is the meritorious, cause of believer? persever-
ance in grace ? A. Christ's perseverance in obedience
and satisfaction till he finished his_ work, Lsa. xlii. 4.
Q^ Do not some, who once appeared to be saints, fall
ession
away totally and finally from their prof
A. Yes ; but these are such as never had real grace.
Qj If believers cannot fall away from grace, why are
they called to beware of falling ? A. Because they'
may fall from many degrees of grace ; and, if left of God
to themselves, would totally fall away from it.
Q. How doth God preserve the saints in grace ?
P 3
174 Of Benefits at Death. Quest. 37.
A. By continued influences of his grace, and by conti-
nued parclon of their daily sins, Isa. xxvii. 3. Acts v. 31.
Q. Why are continued influences of grace necessary to
believers? A Because without these their stock of
grace would soon waste and die, John xv. 6.
Q. Why is continued pardon necessary to them ?
A. Because though their daily sins do not bind them
over to God's judicial wrath, yet they much hinder the
communications of his love and favour to them, Isa. lix. 2.
Q. When do believers receive God's fatherly pardon ?
A. As often as they exert new acts of faith, on the
blood of Christ, and repent of their sin, 1 John i. 1. and
ii. 1, 2.
Q. How doth our perseverance in grace flow from jus-
tification ? A. As justification secures our eternal life,
and is an act that can never be recalled, Rom. xi. 29.
Q. How doth our perseverance flow from adoption ?
A. God being our everlasting Father, we must abide
in his house for ever, John viii. 35.
Q. How doth perseverance flow from sanctification ?
A. As God's sanctifying Spirit is in us a well of water
springing up to everlasting life, John iv. 14.
Q. How ought we to improve this variety and connec-
tion of benefits ? A. By studying to be among the happy
number of saints j and admiring the wisdom and grace of
God, in linking so many privileges together.
Quest. 37. What benefits do believers receive
from Christ at death ?
Answ. The souls of believers are, at their
death, made perfect in holiness, and do imme-
diately pass into glory; and their bodies being
still united to Christ, do rest in their graves till
the resurrection.
Q^ What different kinds of benefits do believers receive
from Christ at their death ? A. Benefits to their souls,
and benefits to their bodies, Heb. xii. 23. Isa. Ivii. 2.
Q. Do the souls of the saints die with their bodies ?
A. No •, they go to an house eternal in the heavens.
Q. How prove you that our souls cannot properly die ?
Quest. 37. Of Benefits at Beatt
A. They are spiritual, and not constitute
so cannot be dissolved, Matth. x. 28.
Q. How prove you that God will not su
to return to nothing * A. He hath promisee
life to saints, and threatened eternal death to the wickeu.
Q. What benefits do believers souls receive at death ?
A. They are made perfect in holiness, and do immedi-
ately pass into glory, Heb. xii. 23. Phil. i. 23.
Q. What do you mean by being perfect in holiness ?
A. Our being fuUy freed from all sin, and made perfect*
ly like unto God, Rev. xxi. 4. 1 John iii. 2.
Q^ Are the saints made infinitely holy, as God is ?
A. No 5 but they are made as perfect in holiness as their
finite natures are capable of, Jude 24. Epb. v. 27.
Q. Why are saints made perfect in holiness at death ?
A. Because no unclean thing can enter into heaven.
Q. Into what do the souls of believers pass vvhen they
leave the body ? A. Into glory, Jude 24. Psal. Ixxiii. 24»
Q. Into what glory do they pass ? A. Into a glori-
ous place, a glorious company, and a glorious state.
Q. Into what glorious place do the souls of believers pass
at death ? A. Into the third heaven, 2 Cor. v. 1»
Q. How is that glorious place described in scripture ?
A. As Christ's palace, an house not made with handrf
the better country, the New Jerusalem,, the throne of God9
Paradise, the inheritance of the saints in light, &c.
Q. Why is it called Christ's palace ? A. Because
Christ there dwells and reigns in a glorious manner.
Q. Why is it called an house not made with hands ?
A. Because God himself built it for his own dwelling 5
and it cannot be destroyed, Isa. lxvi. 1.
Q. Why is it called a better country P A. Because
its inhabitants, manners, privileges, exercises, &c. are fas
better than those on earth, 1 Cor. xiii. 12.
Q. Why is it called the New Jerusalem /
A. Because there all the holy tribes of God meet with
him and with one another, Heb. xii. 23. Psalm exxii.
Q^Why is it called the throne of God ?
A. Because there God most brightly shews his glory
and authority, Rev. xxii. 3, 4. Isa. lx. 19, 20.
Q. Why is it called Paradise? A. Because like
the garden of God, it is full of pleasure, Psalm xvi. 11.
Q, What for an inheritance is that of the saints in light-
f Benefits at Death. Quest. 37.
ince incorruptible, undefiled, arid that fad -
Pet. i. 4.
glorious company do believers go at death ?
..ne company of God, Father, Son, and Holy
_Jt \ and of holy angels and glorified saints, Heb. xii.
22, 23, 24.
Qj From what company do believers go to these ?
A. From the company of a deceitful heart, devils, wick-
ed men, and imperfect saints, Rom. vii. Eph. i.
Q. To what glorious state do the souls of believers go
at death ? A. To a state of rest and royalty.
Qj. From what do they rest r* A. From sin's sugges-
tions, Satan's temptations, the world's persecutions, and
all the grief and sorrow arising therefrom, Isa. lvii. 1, 2.
Q. Where do believers souls rest ? A. In Christ's bo-
som of love, and on his throne of glory, Rev. iii. 21.
Q. How is their state a kingdom, or state of royalty ?
A. Because of their kingly honour and happiness.
Q. With what are they, as kings, crowned ?
A. With crowns of glory, life, and righteousness.
Q. When do believers souls pass into this glory ?
. A. They pass into it immediately after death.
Qj What do you mean by believers souls passing imme-
diately into glory ? A. That they pass into it as soon
as out of the body, without going through any middle
state by the way, Phil. i. 23.
Q. H«w prove you there is no purgatory, or middle
state ? . A. The scripture speaks nothing of it ",
but represents the rich glutton in hell, and the believing
beggar and thief in heaven, as soon as they died, Luke
xvi. and xxiii.
O. Why do believers immediately pass into glory ?
A. Because heaven is fully ready for them, and they
are made ready for it, and Christ longs for their coming
thither, John xiv. 2. and xvii. 24.
Q^How doth Christ evidence his longing for them ?
A. In his constant pleading that these whom the Fa-
ther has given him may be with him, to behold his glory.
£). Who carry the soul-s of believers into Abraham's bo-
som, or heaven ? A. The holy angels, Luke xvi. 22.
Q. Of what benefits do believers dead bodies share ?
A. They are still united to Christ, and do rest in their
graves till the resurrection, 1 Thess. iv. 14. ,
Q,u. 38. Of Benefits at the Resurrection. 1 77
Q. How prove you that the dead bodies of believers are
i still united to Christ ? A. The scripture represents
!thera as dying and sleeping in the Lord, and calls them
his dead body, Rev. xiv. 13. 1 Thess. iv. 14.
Q. Is it not dishonourable for Christ to be united to bo-
dies rotting in the dust ? A. No \ it is an evidence
of his glorious condescension and love, Rom. viii. 38r.
Q. What is the grave to believers ?
A. Bed of rest, perfumed by Christ, Isa. lvii. 2.
Q. From what do their bodies rest in the grave ?
A. From all toil and trouble, Job iii. 17.
Q How long shall the bodies of believers rest in their
graves ? A. Till the resurrection, Job xiv. 12.
Q. May not the view of these benefits make believers
greatly rejoice in the prospect of death ?
A, Yes-, and sing, 0 death! where is thy sting? 0 grave!
where is thy victory ? 1 Cor. xv. 55.
Qj What disarms death of its sting to believers ?
A. Christ suffering and vanquishing death.
Qj. WThat secures believers immediate passage into glo-
ry ? A. Christ's being accepted of God after his death.
Q. What secures the perpetual union of the bodies of
believers to Christ ? A. The perpetual union of our
nature to his divine person, Rev. i. 18.
Q. In what do the death of believers and of wicked men
differ ? A. The death of believers is unstinged j is a
promised blessing, translating them from misery to perfect
happiness ; but that of the wicked is armed with the sting
of sin ; is a dreadful punishment, forcibly carrying them
from their present happiness to eternal wrath.
£). Wh|t.isjhe difference of the grave to believers and
to the wicked ?
A. To believers the grave is a bed of sweet rest ;, but
to the wicked it is a prison, wherein their bodies are re-
served for hell, Isa. lvii. 2. Psalm xlix. 14*
Quest. 38. What benefits do believers receive
from Christ at the resurrection ?
Answ. At the resurrection, believers being
raised up in glory, shall be openly acknowledg-
ed and acquitted in the day of judgmeatj and
178 Of Be/iefits at the Resurrection. Qu. 38.
made perfectly blessed in full enjoying of God
to all eternity.
Q. When is the third period of believers receiving be-
nefits from Christ ? A. At the resurrection.
Q. What do you mean by the resurrection ?
A. The general rising of the dead from their graves.
Q. Who are the dead that shall be then raised ?
A. All men, good or bad, who are in the grave at
Christ's second coming, Acts xxiv. 15. John v. 29.
Q. How prove you that all the dead shall be raised ?
A. God hath declared that he will raise them ; and he
is able to perform his word, Matth. xxii. 23, 29.
Q. How prove you, that God can raise the dead ?
A. Because nothing is too hard {ax him •, he hath created
all things, and raised sundry dead persons already.
Q. What dead persons hath God raised ?
A. The sons of the Shunamite, and of the widows of
Sarepta and Nain, the man cast into Elisha's grave, Dor-
cas, Lazarus, the daughter of Jairus, and many saints a-
bout the time of Christ's death, 2 Kings iv. and xiii.
Q. When the bodies of men and of beasts are mingled
together, and have perhaps eaten one another, how can
God restore to each man his own body I
A. God by his infinite power, wisdom, and knowledge,
can easily separate these mixed particles of dust from on*
another.
Q. How7 prove you that God vrill raise the dead?
A. The scriptures often affirm it, by declaring that all
that are in their graves shall come forth, &c. John v. 28.
Dan. xii. 3. Luke xx. 37, 3S. Acts xvii. ««►. %\
Q. Will the same body which died be raised ?
A. Yes j the same body in substance, though different
in qualities.
Q. How prove you that? A. Rising from the dead
is called an awakening from sleep, and rising again ; nor
would it be just, that one body should sin, and another be
eternally punished for that sin \ nor meet, that one body
should do and suffer for Christ, and another receive the
glorious reward, 1 Cor. xv. 53. Job xix. 20.
Q. By what means shall the dead be raised ?
A. By the power of God attending the voice of the
archangel, and sound of the last trumpet, 1 Thess. iv. 16.
Ju. 38. Of Benefits at the Resurrection, 173
O. What shall become of those who are alive when
Christ comes to judgment ? A. They shall be changed
in a moment, and have their bodies made like th se that
are raised from the grave, 1 Ccr. xv. 5K
Q. Wherein will the resurrection of the saints, and that
of Lhe wicked differ ?
A. In their cause, order, and manner.
Q. How will they differ in their cause ?
A. Believers shall be raised by Christ's Spirit dwelling
in them, and making them one with him j but the wicked
hall be raised by him as an angry Judge, Rom. viii. 11.
John v. 28.
O. How will they differ in their order ? A. The
righteous, the dead in Christ, shall rise first, and be caught
up to meet the Lord in the air, 1 Thess. iv. 16.
Qj. How will their resurrection differ in the manner ?
A. The righteous shall be raised in glory and triumph,
but the wicked with trembling and hotror, Dan. xii. 2.
Q. With what honourable qualities shall the bodies of
the saints be raised ? A. They shall be raised glori-
ous, powerful, spiritual, and incorruptible bodies.
Q. WThat glory shall be then put on the bodies of saints ?
A. They shall beautifully shine as the sun or stars.
Q. What pow;er shall the saints bodies be endued th ?
A. They shall be able to bear up under the exceeding and
eternal weight of glory bestowed on them, 2 C or. v. 1, — 5.
Q. How will th# saints bodiea be spiritual ?
A. Not that they shall be turned into spirits ; but that
they shall be active as angels, and have no need of the na-
tural supports of meat or drink, Matth. xxii. 30.
Q. How will the saints bodies be incorruptible?
A. They shall be no way liable to diseases or death.
Q. After what pattern shall believers bod;es be glorified?
A. After the pattern of Christ's glorious body.
Q. With what bodies will the wicked be raised from
their graves? A. With ugly and loathsome bodies.
Q. What doth this teach us ? A. That to neglect
our souls, and beautify our bodies in this world, is the
certain way to ruin both our soul and body hereafter.
Q. What benefits shall believers when raised receive
from Christ? A. They shall be openly acknowledged
and acquitted by Christ, Matth. xxv. 34, — 40.
180 Of Benefits at the Resurrection. Qu. 38.
g^. When shall the righteous be acknowledged and ac-
quitted by Christ ? A. In the day of judgment.
Q. What is meant by being acknowledged by Christ I
A. Our being owned by him as his brethren and bride.
Q. Whom will Christ thus acknowledge ?
A. Kis friends and children, who were not ashamed up-
rightly to confess him on earth, Luke xii. 8.
Q. What are we to understand by Christ's acquitting
us in the day of judgment ? A. His declaring the
pardon of all our iniquities, and the injustice of all the
calumnies and reproaches ever cast upon us, Acts iii. 19.
Q. In what doth Christ's acquittance of our real faults
in the day of judgment differ from the pardon we receive
in justification ? A. The acquittance in justification,
changeth our law-state, and is very secret ; but the ac-
quittance in the day of judgment makes no change on our
state, and is very pubVc and open, before God, angels, and
men, at once, Rev. ii. 17. Luke xii. 8.
Q. Why shall believers be so openly acknowledged and
acquitted ? A. For the glory of God, their own honour
and joy, and the shame and confusion of their enemies.
Q. How doth this open acknowledgment and acquit-
tance of believers tend to the glory of God .?
A. It publicly shews the greatness of his love, grace,
mercy, justice, and truth to his people, 2 Thess. i. 10.
Q. How doth it tend to the honour and joy of believers ?
A. Their good name is thus fully vindicated, and
Christ's new name publicly called on them, Matth. xxy.
Q. How doth it tend to the confusion of their enemies?
A. As they shall be thus publicly proven fools and
enemies to God, in disregarding and injuring the saints,
and liars in reproaching them, Deut.xxxiii. 29.
Q. On what ground shall the saints be thus acknow-
ledged and acquitted r A. On the foundation of Christ's
infinite and everlasting righteousness, Rom. v. 21.
Q. What shall Christ do with the wicked in the day of
judgment, instead of acknowledging and acquitting them ?
A. He will deny all saving relation to them, publish
their sins before the whole world, and openly condemn
them to ihe punishments of hell, Matth vii. 23.
Q. What benefits shall believers receive from Christ
after the day of judgment ?
A. They. shall be made perfectly blessed in the full
Qu . 38. Of Benefits at the Resurrection. 181
enjoyment of God to all eternity, Psalm xvi. 11. and xvii.
15. Isa. lx. 19, 20.
Qj What is meant by our being perfectly blessed 'I
A. Our being wholly freed from all misery and want?
and fully possessed of all happiness, Rev. xxi. 4, — 7.
Q. In what does our highest happiness consist I
A. In the full enjoyment of God, Psalm Ixxiii. 25.
Qj What of the saints shall be blessed with this happiness^
A. Their whole man, 1 Thess. iv. 16, 17.
Q^How will the bodies of the saints be blessed with iv?
A. Their ears shall be ravished with the sweet melody of
heaven ; their lips filled with the high praises of God and
the Lamb ; and their eyes captivated with the view of the
glorious bodies of other saints, and especially of Christ's glo-
rious body, Rev. xix. 1. John xvii. 24.
Q. Will Christ's body be unspeakably more glorious than
the bodies of the saints ? A. Yes j in all things he hath
the pre-eminence *, and the glory of his Godhead shines in
and through it, Col. i. 18. Isa. lx. 19, 20.
Q. How will the souls of believers be perfectly blessed
in heaven ? A. Their mind shall be ravished wTith sweet
sights, and their will with sweet embraces of God.
QL "With the views of w-hat shall our mind be ravished ?
A. With the views of the divine persons and perfections,
of Christ as Mediator, and of all the attributes, truths,
and works of God, as centering in him.
Qj. What views of the divine persons shall wre have ?
A. We shall see the distinctness of all the three ; and that
they are one in essence, and in one another, 1 John iii.
Q. What perfections of God shall we then see ?
A. All his known perfections, especially his grace, love,
mercy, wisdom, power, holiness, justice, and truth, with
the amiable oneness and connection between them.
Q. What views of God's work shall we then have ?
A. We shall see the glorious nature, beautiful connec-
tions and ends of the works of creation and providence, and
especially of redemption, Rev. i. 5, 6.
Qj What views of Christ as Mediator shall we then have ?
A. We shall clearly see the glory of his undertaking, of
his person as tjod-man, and of his offices, relations, and
works, John xvii. 24.
Q. What views of divine truth shall we then have ?
A. We shall see all the truths of the Bible in their glo-
182 Of Benefits at the Resurrection. Qu. 38.
rious matter, beautiful connection, and relation to Christ,
and to God in him, Psalm xxxvi. 9.
Qj Will there be any ordinances in heaven to instruct us
in the knowledge of these things ? A. No ; we shall
see them all in a clear and immediate manner.
Q. What is meant by our will's embracing of God ?
A. It is our spiritual feeling and experience of that
goodness which we now believe, and shall then see to be in
God.
Q. In what manner shall we enjoy God after the day of
judgment ? A. Fully and familiarly, 1 Cor. xiii. 12.
Q. How will our enjoyment of God be full J
A. We shall be filled with as much of God's glory and
goodness as we can hold, Eph. iii. 19. 1 Cor. xv. 28.
Q. Will there be different degrees of glory in heaven ?
A. Yes ', though all be full, yet some shall be able to
contain more of God than others, Isa. xxii. 24.
Q. Who shall be able to contain most of God's fulness ?
A. Those who possessed most of his grace on earth.
Q. How will our eternal enjoyment of God be free and
familiar ? A. As nothing shall ever stop our access to,
or hinder our full enjoyment of him, 1 Thess. iv. 17.
Qj. What will be the effect of this full enjoymento
God ? A. Perfect likeness to God, and joy in him.
Q. How doth perfect likeness to God flow from full en-
joyment of him ? A. The full views of his glory,
and sense of his love, will transform us into a perfect con-
formity to his image, 1 John iii. 2.
Q. How doth perfect joy flow from it ? A. As pre-
sent full enjoyment of God, and certainty of its eternal du-
ration, raiseth joy to the highest, Psalm xvi. 11.
Q. Can ever believers be surfeited with the fulness of
God ? A. No ; for his fulness, like running water, is
eternally fresh and new to their souls, Rev. vii. 17.
Q. What will be the saints employment in heaven in
expressing their joy ? A. They will admire God and
the Lamb, and sing hallelujahs for evermore, Isa. li. 11.
Q. How long shall the saints be perfectly blessed in the
full enjoyment of God ? A. To all eternity, Isa. lx. 1 5.
Q^ How should we improve the view of believers eter-
nal happiness ? A. By admiring the riches of God's
love, and studying holiness to make us meet for heaven.
Q. What shall become of the wicked through eternity ?
Quest. 39- Of Man's Duly. 1 83
A. They shall lie amidst the flames of hell, and have no
rest day nor night, but be tormented with f re and brimstone
in the presence of the holy angels, and of the Lamb, Rev.
xiv. 10, 11. Isa. xxxiii. 14.
Q. What shall the wicked do for ever in hell ?
A. They shall continually roar, curse, and blaspheme
God j weep, wail, gnash their teeth, and gnaw their
tongues for pain, Matth. xiii. 50. Rev. xvi. 10, 11.
Quest. 39. What is the duty which God re-
quireth of man?
Answ. The duty which God requireth of
man, is obedience to his revealed will.
Q^. What call you obedience to God ? A. Our doing
that which he commands from regard to his authority.
Q. Do we not obey God, if we do what he commands,
even though we do it not because he commands it ?
A. No 3 regard to God's authority is the very form of
all true obedience, Deut. xii. 32. and xiii. 18.
Q. Why should we obey God ? A. Because he
made, preserves, and redeems us, Psalm c. 2, 3.
Q. In what manner must we obey God ?
A. Constantly, humbly, universally, and from love.
O. Why should we obey God humbly ? A. Because
of his greatness, and the meanness of our best service.
Q. Why should we obey God constantly ? A. Because
we are his property, and do a/ways depend on him.
O. Why should we obey God universally in every thing ?
A. Because all his commands are very good.
Q. Why should we obey God from a principle of love \
A. Because of his infinite love and loveliness, and the ex-
cellency of his commands, 1 John iv. 19. Psalm xix.
Q. Is any other besides God Lord of our conscience^?
A. No 5 God is the one Lawgiver, James iv. 12.
Qj> Wherein doth the obedience which we owe God, and
that which we owe to men, differ ? A. We are to obey
God for his own sake, and men out of regard to Gods
Qj. What is our duty, if men command what God for-
bids, or forbid what he commands ? A. We are to obey
God rather then men, Acts iv. 19. and v. 29.
Q, What is the rule of our obedience to God ?
A. His revealed will ixi his word, Mic. vi. 8. Is. viiLSC*
184 Of God's Law. Quest. 40.
Qj What is the secret will of God ? A. His purpose
or decree respecting that which comes to pass, Eph. i. 11.
Q. Is our fulfilling of the secret will of God any obedi-
ence ? A. No ; for his secret will is unknown to us,
it is the rule of God's conduct, not of ours j it ascertains
future events, but doth not prescribe our duty.
Quest. 40. What did God at first reveal to
man for the rule of his obedience ?
Answ. The rule which God at first revealed
to man for his obedience was the moral law.
Q. When did God first reveal this rule of obedience ?
A. He wrote it on Adam's heart in creating him.
O. Why is this rule called a law ? A. Because
it not only directs, but binds us to our duty.
Qj Why is it called the moral law ? A. Because it
constantly directs and binds the manners of all men.
Qj Were not the ceremonial and judicial law grafted
\rpon the moral law ?' A. Yes j the ceremonial up*
on the first table, and the judicial on the second.
Q. Was not the ceremonial law an obscure gospel ?
A. Yes ', in as far as its rites and services represented
Christ, and his righteousness and grace, Heb. x^ 1.
Q. How may the types of the Old Testament dispensa-
tion be distinguished ? A. Into typical persons j typical
classes of persons , occasional typical things ; miscellaneous
typical institutions ♦, typical places ; typical oblations , typi-
cal seasons j and typical purifications.
Q. What particular persons were typical ?
A. Adam, Abel, Enoch, Noah, Melchizedek, Abra-
ham, Isaac, Jacob, Joseph, Job, Moses, Aaron, Bezaleel,
Aholiab, Phineas, Joshua, Gideon, Samson, Boaz, Samuel,
David, Solomon, Elijah, Elisha, Jonah, Eliakim, Isaiah,
Daniel, Zerubbabel, Joshua the high priest, John baptist,
and perhaps Cyrus, &c.
Q. What did these typify ? A. Jesus Christ in
his marvellous birth, excellent qualifications, solemn call
to his work m7 saving offices and relations *, his work of
obedience and suffering for his people •, and the glorious
reward of it ; his usefulness to his people, in promoting
their deliverance, instruction, holiness, and comfort.
Q_. Which were the typical classes of persons ?
Quest. 40. Of God's Law. IBS
A. The Israelites in general ; their first born males *y
the unmarried brothers of such as left widows childless 'y
the voluntary bond servants ; the hanged malefactors; the
sojourning strangers ; the Nazarites ; Nethinims 5 Levites j
priests 5 high priests ; holy prophets ; and the kings of Da-
vid's family.
O. What did these typify ? A. The high priest's
and kinsmen redeemers typified Jesus Christ, in his per-
son, endowments, and work, as our great Redeemer, and
High-Priest. The strangers represented the Gentiles as
objects of God's gracious care, and the others were em-
blems of the saints, and figures of Christ in his dignity,
his service of God, his sufferings for men, and his manage*-
ment of the church and kingdom of God.
Q. What were the occasional typical things ?
A. Noah's ark ; Jacob's ladder 5 Moses' burning bush ;
the cloudy pillar j the sweetened water of Mar ah ; the man-
na j the rocks yielding water ; the well of Beer ; the cluster
of grapes from Eschol ; Aaron's budding rod ; the brazen
serpent ; the healing pool of Eethesda ; the waters of Shi-
loah ; the deliverance of the Hebrews from Egypt : their
passage through the Red-sea ; their travels in the wilder-
ness j their entrance into Canaan ; their wars with their
heathen neighbours ; and their return from Babylon.
Q_. What did these typify ? A. Most-part of the for-'
mer pointed out Christ as the Saviour, Mediator, nourish-
ment, comfort, or medicine of his people. The ark and
burning bush represented also the church as containing them
that are saved, and as much exposed to persecution and trou-
ble. The six last particulars typified the erection and fate
of the Christian church 5 and the conversion and fate of her
true members, with respect to their spiritual condition.
Q^. Which were the miscellaneous typical institutions P
A. Circumcision, which was a seal of the covenant ;
sanctification of fruit trees ; offering no base things to God 'y
scourging of bond-women for whoredom ; protection of
fugitive servants ; exclusion from the congregation of the
Lord; wearing of proper apparel ; blue fringes ; not cut-
ting of flesh for the dead ; abstinence from blood, and fat,
or animals torn, or dying of themselves ; leaving of glean-
ings in fields or vineyards; avoiding of mixed garments,
sowing of mixed seeds or plowing with oxen and asses to-
gether, or gendering with cattle of different kinds \ ten-
Q3
186 Of God' '$ Law. Quest. 40.
derness to animals j not muzzling of the ox while tread-
out the corn •, covering of excrements in the camp ; and
temporary freedom from the service of war.
Q. What did all these signify > A. In general, that
being renewed in the spirit of our minds, through our union
to Jesus Christ, as made of God to us wisdom, righteousness,
and sanctification, and redemption -y we should deny ungod-
liness and worldly lusts, and live soberly, righteously and
godly '7 in simplicity and godly sincerity ; doing justly,
loving mercy, and walking humbly with our God.
Q. Which were the typical places i
A. Canaan *, the cities of refuge ; Jerusalem j Zton \
the tabernacle and temple.
Q. What did these signify ? A. Canaan, Jerusalem,
and Zion represented a new covenant state y and typified
the state of the gospel church, and of the heavenly glory.
The cities of refuge typified Jesus Christ, and our state of
safety through him, in his covenant, and church. The
tabernacle and temple represented Christ's manhood, the
gospel-church, and heavenly state j and were emblems of
true believers as the residence of God.
Q. Which were the typical utensils ?
A. The ark of the covenant ; the pot of manna ; the
table of shew bread with its loaves ; the golden altar with
its incense ; the golden candlestick with its oil ', the silver
trumpets ; the brazen lavers, and sea •, the brazen altar \
the altars of earth and stone j the altar of Ebal.
Q. What did these signify ? A. The pot of man-
na, and the table of shew bread, but especially the silver
trumpets, typified the ordinances and preaching of the gos-
pel \ the others represented Christ as the fulfiller of the
broken law, advocate with the Father, light of the church,
or means of purification from and atonement for sin. And
even the pot of manna, and table of shew-bread, may de-
note him as the provision and supporter of his people.
Q. Which were the typical oblations. ?
A. The burnt-offerings -> the sin-offerings -, the tres-
pass-offerings •, the peace-offerings j the meat-offerings j
the drink-offerings j the holy anointing oil ', the soul ran-
som money *, the tithes ', the first fruits j and the things
voluntarily devoted to God.
Q^ What did these signify ? A. The oil signifi-
ed the Holy Ghost and his influences 3 the others signified
Quest. 40. Of God's Law. 187
Jesus Christ, as devoted to the service of God, and the
salvation of his people ; Jesus Christ as satisfying the jus*
tice of God, expiating our sins, and thus becoming our spi-
ritual peace maker, provision, and comfort.
Q. Which were the typical seasons ?
A. The hours of the daily sacrifice •, the weekly Sab-
bath in its ceremonial use ; the feast of new moons 5 the
passover and feast of unleavened bread ; Pentecost ; the
feast of trumpets j the fast of general expiation j the feast
of tabernacles ; the year of release ; and jubilee.
Q. What did these signify ?
A. The season of Christ's appearance in our nature to
fulfil all righteousness ; and the seasons of the powerful
virtue of his death, and spread of his gospel, in the New
Testament church. The three last also prefigured the
happiness of the heavenly state,
Q^ Which were the typical purifications f
A. Purifications from defilement contracted by unholy
things, by touching or eating unclean beasts, by child-
birth, by leprosy, by running issues, and by touching or
approaching dead corpses j-^-and the trial of suspected
adultery, and the expiation of uncertain murder.
Q^. What did all the washings, sprinklings and shavings,
used in these purifications, signify ? ^
A. That by the application of Christ's blood and Spi-
rit, for the removal of the guilt and filth of sin, and the
destruction of its power, we become clean before God.
Q. Are the ceremonial and the judicial law now abro-
gated ? A. Yes, Gal. v. 1, Keb. viii. 13. Col. ii, 14.
Q. Why is the ceremonial law abolished ? A. Because
Christ the substance of its types is already come, H&b. x.
Q, Why is the judicial law as such abolished ?
A. Because the Jews are now cast off from being a
nation peculiarly separated to the Lord, Rom. xi.
Q^ Can the moral law be abolished ? A. No ; the
obligation of the moral law is invariable, and constant
from creation through all eternity, Psalm cxix. 144.
Q. Why so? A. Because it depends on the nature of
God, and man's relation to him as his reasonable creature,
Q. Upon whom is the moral law binding ?
A. Upon all men, Rom. ii. 14, 15. Psal. cxlvii. 19, 20.
Q. Why hath God given a law to men ? A. For his
own honour and their happiness. Psalm cxlvii. 19, 20.
188 Of God's Law. Quest. 40.
Q. How is the law for the honour of God ? A. As
it shews that he is absolute ruler over all, James iv. 12.
Q. How is it for the happiness of men? A. As in keep*
ing God's command there is a great reward, Ps. xix. 11.
Q^ How many things are often included in a law I
A. Two *, its precept or command, and its sanction.
Q. In what does the precept of a law consist ?
A. In shewing us our duty, and binding us to it',
Q^ What is the sanction of a law ? A. The threa-
tening or promise annexed to the precept, in order to de-
ter us from sin, and excite us to duty, Deut. xxx. 16.
Q. Is a threatening always annexed to God's law ?
A. No ', it is only annexed when the persons- under it
are actually fallible, Gal. iii. 10. Lsv. xxvi.
Qj, Is a promise a necessary part of God's law ?
A. No j it is never annexed to it, but when the law
is either formed into a covenant, or made a rule of life to
such as are within the new covenant, Deut. xxxviii.
Q. With what different forms hath God clothed the
moral law ? A. With the form of the law of nature,.
of the covenant of works, and of a rule of life.
Q. What is the law of nature ? A. The moral
law written on Adam's heart in his creation,. binding him
to perfect obedience under pain of eternal death, but pro-
mising him no reward of his obedience, Rom. ii. 14.
Q. What is the form of the law as a covenant of works ?
A. The moral law considered as binding to perfect o-
bedience under pain of eternal death, and promising eter-
nal life as the reward of obedience, Gal. iii. .10, 12.
Q. What is the form of the moral law as a rule of life ?
A. The moral law as binding to perfect obedience un-
der pain of fatherly chastisements, and having the promise
of gracious and fatherly rewards annexed to obedience,
Psalm lxxxix. 30, 31, 32. 1 Cor. xv. 58.
Q. In what do the law of nature and the law as a co-
venant differ? A. Chiefly in the law as a covenant
having a promise of eternal life annexed to obedience,
which the law of nature hath not, Gal. iii. 12.
Q. Wherein do the law of nature, and the law as a
rule of life, differ ? A. Chiefly in that the law of
nature was perfectly written on man's heart in creation,
was given by an absolute God, and required obedience un-
Quest. 40. Of God's Law. 18$
der pain of eternal death ; which is not the case with the
law as a rule of life, Ezek. viii. 4. Luke i. 74, 75.
Q. In what do the law as a covenant of works, and the
law as a rule of life, differ ? A. Chiefly in their author,
subjects, sanction, design, and acceptance of obedience.
Qj How do they differ in their author ? A, An
absolute God gives the law as a covenant ', but Christ as
Mediator gives the law as a rule of life, which i: there-
fore called the law of Christ, Gen. ii. 16. 1 Cor. ix. 21.
Q. Is the law as a rule inforced with the authority of
God as our Creator and Preserver ?
A. Yes ; but that authority iss veetened and heighten-
en by his being our God, Redeemer, and Father in Christ,
Luke i. 74, 75,
Q. How do the law as a covenant and as a rule differ in.
their subjects ? A. All men in their natural state
are under the law as a covenant \ but believers only are
under the law as a rule of life, Rom. vii. 4, 5, 6.
Q. Are not believers under the law as a covenant ?
A. No 5 they are wholly delivered from, and complete-
ly dead to it, Rom. vi. 14. Gal. ii. 19. and iv. 4, 5.
Q. To what of the law, as a covenant, are believers
dead? A. To its command, promise, and curse.
Q. How are they dead to the command of it \
A. As no obedience can be required of them as the
condition of their eternal life, Phil. iii. S. Heb. xii. 28.
Qj How are they dead to the promise of it ?
A. Their persons are not in the least justified, nor eter-
nal life procured by their good works, 1 Cor. iv. 4.
Q. How are they delivered from the curse or threaten-
ing of it ? A. As they cannot incur God's wrath, ox
be condemned to hell for their sin, Rom. viii. 1, 33.
Q. By what means are believers delivered fr^m the law
as a covenant ? A. By their union to Christ, who
fulfilled and magnified it in their name and stead.
Q^. Why is Chris; called the end of the law for rigfoe-
tusness t A. Because he fulfilled and abolished the
types of the ceremonial law, and answered the demands
of the moral with his perfect righteousness, Rom. x. 4.
Q. Wherein do the law as a covenant and as a rule dif-
fer in their sanction ? A. The sanction of the law as a
covenant, is eternal life or death ; but the sanction of the
law as a rule, is fatherly rewards or chastisements*
IQO Of God's i^aw. Quest. 40.
Q. What is believers obedience to the law as a rule
rewarded with ? A. With much freedom from
spiritual plagues, and sweet communion with God here,
and additional degrees of glory in heaven, Isa. lxiv. 4, 5.
Q. Why call you these fatherly ox gracious rewards f
A. Because though they are given to obedient belie-
vers, yet they are not given for their obedience sake, but
flow from God's fatherly grace and love, Rom. v. 21.
£). If it is not for the sake of their good works that
believers are rewarded, how is it that the more holy they
are, the more happiness they receive ?
A. Because the receiving of much purchased holiness
prepares for receiving the more abundant purchased hap-
piness, Dan. xii. 3.
Q. Is not holiness itself happiness ?
A. It is the very height of happiness, Psalm xvii. 15.
Q. Are more diligent and holy believers less indebted
to Chr-st for their happiness, than more slothful believers ?
A. No ; they are the deeper in the debt of God's free
grace, being first indebted for more grace, and then for
more glory, Luke xxii. 28, 29, 30. 1 Cor. xv. 10.
Q^ Doth believers obedience always go before their pri-
vilege, according to the law as a rule ? A. No \ first
the privileges of regeneration, justification and adoption
are bestowed *7 then follow duty and privilege by turns,
till they perfectly unite into one in glory.
Q. What mean you by fatherly chastisements?
A. All these troubles which believers meet with in this
world after their conversion on account of their sin,Heb.xii.
Q. What are the heaviest of believers chastisements ?
A. The terrors of God, and hiding of his face, with
the occasional prevalency of sin and Satan ; which are ter-
rible as hell to the saints, Psalm Ixxxviii. Rom. vii.
Q. Why are these called chastisements, and not punish-
ments ? A. Because they tend not to the hurt,
but to the advantage of the saints, Heb. xii. 6, 10, 11.
£). Would it not more effectually stir up believers to
obedience, if it entitled them to elernal life, and their dis-
obedience exposed them to eternal death ? A. No -,
that would disparage the righteousness of Christ, hinder
our improvement of it us the great motive of obedience,
and fill us with so much of the spirit of bondage, as to dis-
qualify us for gospel obedience, 2 Cor. v. 14.
Quest. 40. Of God's Law. 1Q1
Q. How is the righteousness of Christ, as the alone
condition of our eternal fife, the great motive to holy obe-
dience ? A. Therein we clearly see the constraining
love of Christ ; the holiness, goodness, and greatness of
God ; the purity, goodness, and binding force of his law 5
and the vileness of sin ; and have assurance of strength for,
and a gracious reward of, our obedience.
Q. How long doth the sanction of fatherly rewards and
chastisements continue annexed to the lav/ as a rule of life >
A. Only in this world, 1 Cor. xiii. 10.
Q. Why hath the law as a rule of life no such sanction
in heaven ? A. Because there the saints are by grace
infallibly established in holiness, and there work and reward
are become entirely the same, Rev. iii. 12.
O. How do the law as a covenant and as a rule differ in
their design ? A. The original design of the law as
a covenant was, that man might procure life by it ', but
the design of it as a rule is, to teach men how to improve
the spiritual life which they freely receive from Christ,
and testify their thankfulness to God for it, Gal. iii.
Q. How do they differ in acceptance of obedience ?
A. The law as a covenant accepts nothing less than
perfect obedience ; but the law as a rule, though it re-
quire perfect, admits of God's accepting our sincere obe-
dience for Christ's sake, Rev. viii. 3, 4. 1 Cor. xv. 58.
Q. What mean you by sincere obedience? A. Our
uprightly endeavouring to obey the whole law of God.
Q. Can any man since Adam's fall attain life by his 0-
bedience to the law ? A. No \ As many as are of the
works of the /aw, are under the curse, Gal. iii. 10.
Q. Is the moral law then of any use to men ?
A. It is of very great use to them, Psalm xix. 7, — 10.
Qv To whom is it of use ? A. To all men in gene-
ral, and to believers and unbelievers in particular.
Q. Of what use is the moral law to all men ?
A. To shew them their duty, and bind them to it ', to
discover to them the holiness of God, their own sinfulness,
and inability to keep the law, and their need of Christ
and his righteousness, Micah vi. 8. Gal. iii. 11. 12, 21.
Qj Of what use is the moral lsw to believers ?
A. To shew them what their sins deserve \ how much
they are obliged to Christ for fulfilling the law in their steadj
192 Of God's Law. Quest. 40.
and how they should express their gratitude to him for his
kindness to them, Titus ii. 12, 13, 14. and iii. 8.
Q. How then is it said, The law was not made for a
righteous man ? A. The meaning is, that it was not
made to terrify, eurse, and condemn a righteous man.
Q. Of what use is the law to unbelievers ? A. To
awaken their conscience, and drive them to Christ, or bind
them over to more dreadful wrath if they refuse him, Gal.
iii. 24.
Q. How is the moral law made known to men ?
A. Either by being written on their hearts, or by reve-
lation in the word of God, Rom. ii. 15, 18.
Q. In what different ways is God's law written on men's
hearts ? A. Either by nature, or by grace.
Q. In what do the natural and gracious writings of the
moral law on men's hearts differ ? A. Since the fall,
the frst merely imptesseth some knowledge of the law in
our conscience, without influence from the word of God ;
the last consists in the Spirit's powerful application of the
word of God to our heart, thereby conveying to us the
knowledge of the law, and an inclination and ability to
keep it, Rom. ii. 14, 15. Jer. xxxi. 33.
Q. On whose hearts is God's law written in a natural
manner ? A. On the hearts of all men, Rom. ii. 15.
Q. On whose hearts is it written in a gracious manner?
A. On the hearts of believers only, Jer. xxxi. 33.
Qj. What are the properties of the moral law of God ?
A. It is spiritual and holy, just and good, perfect and
exceeding broad, Rom. vii. 12, 14. Psalm xix. 7, — 10.
Q. How is God's law spiritual ? A. It reaches our
heart, and requires obedience from spiritual motives, in a
spiritual manner, and to spiritual ends, Luke i. 74, 75.
Q. How is the law holy? A. It is the transcript
of God's holiness commanding every thing holy, and con-
demning all impurity, 1 Pet. i. 15, 16. Matth. v.
Q. How is God's \w just ? A. It binds to give
every one their due, and requires no more than God ori-
ginally gave man ability to perform, Psalm cxix.
Q. How is God's law good ? A. The keeping of it
tends greatly to his glory, and our advantage, Psalm xix. 11.
Q. How is God's law perfect ? A. It is a complete
standard or ^ht and wrong, requiring every duty in the
highest degree, Matth. v. 48. Psalm cxix. 9.
Quest. 41. Of the Ten Commandments. 193
Q. How is God's law exceeding broad ?
A. It binds our whole man at all times, and in every
situation 5 and requires many duties in every case and season.
Quest. 41. Wherein is the moral law sum*
marily comprehended ?
Answ. The moral law is summarily compre-
hended in the ten commandments.
Q. What do you mean by summarily comprehended ?
A. It means, that all the moral laws of God may be
reduced to one of these commands, Matth. xxii. 37, S9.
Qj How many rules are necessary for understanding the
ten commandments ? A. Six.
Q. What is the first rule ?
A. That every command requires many duties, and for-
bids many sins, which are not expressly named in it.
O. What is the second rule ? A. That wherever
a duty is required, the contrary sin is forbidden ; and
wherever a sin is forbidden, the contrary duty is required.
(^. What is the third rule ? A. That wherever a sin
is forbidden, all sins of the same kind, and all occasions,
causes, or appearances of these sins, are forbidden ; and
wherever any duty is commanded, all duties of the same kind,
and all the means of performing them, are commanded.
O. What is the fourth rule ?
A. That whatever we ourselves are bound to, we are ts
bliged to do what in us lieth to cause others to do the same..
Q. What is the fifth rule ? A, That that which is
forbidden may never be done ; but actions required, are
only to be performed when God giveth opportunity.
Q^What is the sixth rule ?
A. That the same sin is forbidden, and the same duty
required, in different respects, in many commandments.
Q. Where, and to whom, were the ten coronu nds most
solemnly delivered > A. To Moses, and the children
of Israel, at mount Sinai, Exod. xx.
Q. How were the commands there delivered ?
A. God solemnly proclaimed and wrote them.
Q. What solemnity attended God's proclamation of
the law ?
A. Terrible thunders and lightnings, Exod. xix.
* R
194 Of the Sum of the Commandments. Qu. 42-
Q. What was the design of this ? A-, To shew
how dangerous it is to be under the law as a covenant, or
to break it as a rule of life, Gal. iii. 10. Deut. iv. 24.
Q. Whether was it the covenant of works, or of grace,
"which was delivered at Sinai ? A. The law simply,
as given with such awful solemnity, was the covenant of
.works, published to drive Israel to Christ ; but the cove-
nant of grace was delivered in the preface and ceremonies.
Qj On what did God write the ten commands ?
A. On two tables of stone, Deut. x. 4.
O. Why did God write his law on tables of etone ?
A. To shew the perpetual obligation of the law*, and
to represent the natural hardness of our hearts in which
the Spirit writes it, Jer. xxxi. 33. Ezek. xxxvi. 26, 27.
Qj Why did God write his law on two tables ?
A. To distinguish our duty to God from cur duty to man.
Q. How many commandments were written in each
table ? A. Four in the first, and six in the second.
Quest. 42. What is the sum of the ten com-
mandments ?
Answ. The sum of the ten commandments
is, To love the Lord our God with all our
heart, with all our soul, with all our strength,
and with all our mind, and our neighbour as
ourselves.
Q. What is the fulfilment of the moral law ?
A. Love to God, to ourselves, and to our neighbourc
Q. How is love the fulfilment of the law?
A. As it must be the principal, motive, ar.d substance,
of every act of our obedience to the law, 1 Tim. i. 5.
Q^. What is the sum of the first table of the law ?
A. To love the Lord with all our heart, soul, strength,
and mind, Matth. xxii. 37. Luke x. 27.
£>. What do you mean by that ? A. It is to love
him in the most ardent and judicious manner, to the ut-
most of our power, and far above all other things.
Q. What necessarily belongs to this superlative love to
God ? A.. Our loving him for himself, devoting
our whole man to his service, centering our soul in him as
its only rest, and contemning all things in comparison of
him, Psalm lxxiii. 25, 26. and cxvi. 7.
Quest. 43- Of the Preface, &c. 1Q5
Q. Why should we thus love God ? A. Because he
is infinitely lovely in himself, and good to us, 1 John iv.
£). By what marks is our superlative love to God ma*
nife.-.ted ?
A. By our hatred of all sin 3 carefulness to please God j
readiness to suffer for him j grief for his dishonour 5 fre-
quent thoughts of him j love to his people, word, and or-
dinances-, and constant study to be !:ke him.
Q^ What is the sum of the second table of God's law ?
A. To love our neighbour as ourselves, James 11. S.
. Q. What do you mean by that ? A. To love our
neighbours as truly and constantly as curselve.s ; and to do-
them all the good we tvould wish them to dc to us in like
circumstances, Rom. xii. 9, — 21. Matth. vii. 12.
Q. If one would wish others to give him an opportunity
of sinning, as of drunkenness, &c. should they cin so to
him ? A. No } to promote sin is hatred, not love.
- Q. Who is our neighbour, whom we must love as our-
selves ? A. All men, even our enemies. Matth. ^.44.
Q. Should we love all men alike ? A. No.
Q^ Whom should we chiefly love I A. The saints.
G. Why should we love the sainjt§ above ethers i
A. They are most like God, a: d dearest I > him.
Q. How is our love to be exercised towards all men ?
A. In esteeming, pleasing-, helping, syrnpa -vug with,
and praying for all men, Rom. x.ii. 10, — £1.
Q_. How is our love to be exercised towards the saints ?
A. In delighting in them as our chic c companions.
Qj, How is our love to be exercised towards our enemies t
A. In forgiving, praying for, and. rendering thera good
for evil, Luke vi. 27, 28, &c
Qj Why should we love our enemies ? A. That we
may obey God, and be like him, who shews mercy to sin-
ners, and makes his sun to rise on*the evil and unjust.
O. What things are considerable about the commands ?
A*. Their preface, the commands themselves, and the
reasons annexed to several of them.
Quest. 43. What is the preface to the ten
commandments 9
Answ. The preface to the ten command-,
anejits is in these words, [i" am the Lord thy
Rz
1 Q6 Of the Preface Quest. 43, 44
God, which have brought thee out of the land of
Egypt, out of the house of bondage. ~\
Quest. 44. What doth the preface to the ten
commandments teach us?
Answ. The preface to the ten command-
merits teacheth us, That because God is the
Lord, and our God and Redeemer, therefore
we are bound to keep ail his commandments.
Q. What doth the preface to the ten commandments'
contain ? A. General reasons for our keeping them all.
£>. Might nor God, by mere authority, require us to
yield obedience to his law ? A. Yes \ Dan. iv. 34.
Q. Why then doth he annex reasons of obedience to it ?
A. Because of our aversion to obey his law \ and to shew
the greatness of our obligation, and the kindness of God
hi giving us such encouragement to our duty.
£). Why are the^e reasons of obedience placed before
the commands ?
A. To shew that we mu3t first believe in, and receive
God as our God and Redeemer, before we can be enabled
to obey any of his commands, Gal. v. 6.
Q. Must we then 4rst receive the comforts and blessings
of the gospel, before we can, and that we may be able
to perform the duties of the law ? A. Yes.
Q. What blessings ? A. Union with Christ, justi-
fication through his righteousness, the love of God shed
abroad in our hearts, the solid hope of heaven, &c
Q^ What is the first reason of our obedience to God's
law contained in the preface ? A. That the Law-
giver is the Lord, or Jehovah, Exod. xx. 2.
(£. What Is the force of this reason ? A. That be-
cause God is being itself, gave us our being, and will give
being to all his promise';, we ought to obey him.
Q. What is the second reason of obedience contained
in the preface ? A. That the Lawgiver is our God*
Q What is the force of this reason ? A. That be-
cause God makes over himself, by a deed of gift in the word
grace, to mankind sinners, this ought powerfully to excite
to the obedieuce of his commands.
Q. What doth God make over when he makes a grant
Quest. 43, 44. to the Commandments. 197
of himself to be our God r A. Whatever he
is and has 10 be ours, freely, and eternally.
Q. What doth he make over, when he grants us what-
ever he is ?
A. All his perfections, persons, and relations to be em-
ployed for our good.
Q^ What is it he makes over to us-, when he makes a
grant of whatever he hath ?
A. All the light, life, peace, holiness, we need in time
and through eternity.
Qj. In what different respects may God be our God ?
A. He is the God of all men by creation and provi-
dence 5 of all church-members by external covenant *, and
the God of all saints by special covenant in Christ.
Q. Are we not the more obliged to obey God, that he
is our God in various respects ? A. Yes.
Q. Under what stronger obligations to obedience are
church-members, than Heathens ?. A. God hath
blessed them with his word and ordinances 5 and they are
more solemnly bound to be his by their baptism, &c.
O. Under what stronger obligations to obedience are
believers, than nominal Christians ?
A God hath favoured them with distinguished blessings^
and stands in particular relations to them, 1 John iv. 19.
Q.. What is the third reason of obedience contained in
the preface ?
A. That the Lawgiver is our Redeemer.
O. From what did God redeem Israel of old ?
A. From the land of Egypt, and house of bondage,
Q. How can these words in the preface respect such as
are not Israelites ? A. As God has delivered all church-
members- from what resembles the bondage of Egypt.
Q. From what hath God delivered all church members-?
A. From the bondage of Popery or Paganism.
Q. From what other bondage hath God delivered be-
lievers ? A. From the bondage of the law, sin, Satan,
and the world, Isa. xlix. 24. Gal. i; 4. John viii. 36.
Q. How doth this- spiritual bondage resemble the bon*
dage of Egypt I A., As in Egypt, Israel's, bondage was
very cruel, they being required to make brick without
straw, and had their male children drowned in the river
Nilus -7 so unconverted persons are required to Perform
K3
193 Of the Duties required Quest. 45,
duties, while they have no strength ? and have all thei
apparently good works and resolutions buried in the flooc
of their corruption, GaL iii. 10. Rom. vii. 13.
Q. Who are our cruel task masters in our spiritual bon-
dage ? A. Oar conscience and our lusts, Titus iii. 3.
£L Why doth our conscience harass us ?
A. Because we cannot fulfil the task of duty which
the law prescribes us.
Qj, Why doth our lust harass and disquiet us ?
A. Because we cannot fulfil the task of sin which
they prescribe, nor fulfil one lust, but at the expence of
another.
(£. Do sin and Satan, like Pharoah, obstinately refuse
to let us go from our spiritual bondage ? A. Yes *>
but God redeems us with a strong hand, Eph. i. 19.
Q. Is God's redeeming us from our spiritual bondage
a very powerful reason of our obedience to him ?
A. Yes \ God having redeemed us by such price and
power, we are wholly and eminently his $ and therefore
ought to be wholly devoted to his service, Luke i. T4, 75.
Q. Is our serving of God a requital of his redeeming us?
A. No*, God neither requires nor can our good works
be any proper requital of such amazing favours *, for when
we have done all, we are but unprofitable servants ■, Psalm
cavi. 12. Luke xvii. 10.
Q Why then doth God require obedience, because he
has redeemed us ? A. That we may thereby acknow-
ledge our obligation to him for his redeeming grace, and
sink deeper in its debt, Psalm cxvi. 12, 13.
Qj Wherein do the four commands of the first table
of the moral law differ ? A. The first command re-
spects the object, the second the means, the third the man-
ner, and the fourth the appointed time of our worship.
Quest. 45. Which is the first commandment?
Answ. The first commandment is, Thou
shedt have no other gods before ?ne.
Quest. 46. What is required in the first com-
mandment ?
Answ. The first commandment recruireth us
Quest. 47, 48. in the first Com?nandment. I QQ
to know and acknowledge God to be the only
true God, and our God ; and to worship, and
glorify him accordingly.
Quest. 47. What is forbidden in tlie first
commandment ?
Answ. The first commandment forbiddeth
the denying, or not worshipping and glorifying
the true God as God, and our God; and the
giving of that worship and glory to any other
which is due to him alone.
Quest. 48. What are we especially taught by
these words, before me, in the first commandment?
Answ. These words, before me, in the first
commandment, teach us, That God, who seeth
all things, taketh notice of, and is much dis-
pleased with, the sin of having any other god,
Q. What are the general duties required in this com-
mand ? A. To know, acknowledge, worship, and
glorify the true God, 1 Chron. xxviii. 9. Matth. iv. 10.
Q. What ought we to know concerning God ?
A. That he is, what he is, and what he hath done.
Q. Why must we know that God is ? A. Because
this is the foundation of all religion and duty, Heb. xi. 6.
Q^Why must we know what God is $ A. Because
without the knowledge of the divine perfections and per-
sons, we cannot discern him as the only true God.
Q^_ In what respect ought we to know God ?
A. As an absolute God, and as he is in Christ.
Q. Why must we know him as an absolute God ?
A. That we may see how contrary his nature is to sin,
and how unfit an absolute God is to be the enriching por-
tion of sinners, Deut. iv. 24.
Q. Why must we know God as he is in Christ ?
A. Because in Christ his glory is most brightly displayed
in such a way as h engaging to sinful men, 2 Cor. v. 19.
Q. What different kinds of knowledge of God are
there ? A. Notional and saving knowledge.
Q, In what do these differ ? A. Notional know«
200 Of the Bulks required Qiiest. 46,
ledge is acquired by natural study, changes not our state,
bui if alone renders us proud ; saving knowledge is taught
by Christ's Spirit, and humbles and sanctifies us.
Q. Is notionai or head knowledge good in itself?
A. Yes ; but we can, and often dc use it very ill.
Qj. Can adult persons have saving knowledge without
some measure of head knowledge ? A. No ; Is. xxvii. 11.
Q. Is it enough that we know God merely as God ?
A. No ; we must also know him as our God in Christ,
Q. What is understood by knowing God as our God ?
A. The discerning him as our father, king, shepherd^
husband, portion, &c. Isa. xxxiii. 22, and Ixiii. 16.
Q. How may we attain to this knowledge of God ?
A. By searching the scriptures in the fear of God, and
by the assistance and illumination of his Spirit, John v. 39.
Q. What is to be understood by acknowledging God ?
A. Our owning and avouching him for God, and our
God, DeuUxxvi. IT. John xx. 28. Psal. xci. 2. Ex. xv. 2.
Qj. In what different ways are we to acknowledge him
as God and our God ? A. By profession and practice.
Qj. How must we acknowledge God by. profession &
A. By profession to hold all his truths which represent
him as God or our God, from a regard to his authority.
Q. In what manner ought we to acknowledge God by
our profession ? A. In a plain, constant,, humble, bold,
and public manner, Matth. x. 32. Heb. x. 23.
O. Why should our profession be plain ? A. That no
divine truth may be buried amidst doubtful expressions.
Q. Why should it be constant or stedfait ?
A. Because God and his truths are always the same,
Heb. xiii. 8, 9.
Q. Why should it be Jiumble ? A. Because of
our own, and others daily miscarriages, Rev. xi. 3.
Q. Why must our profession be bold ?
A. To make the opposers of truth and holiness asham*
ed, and to encourage its friends in their adherence to it,
Phil. i. 17, 28.
Q, When should we most boldly avow our profession ?
A. When, iniquity and error most abound, Mark viii.
Q. Why so ? A. That we may restrain, and put to
shame the boldness of men in error and wickedness*.
Q. Why should our profession be public f A. That
Quest. 46. in the first Commandment. 201
we may not appear ashamed of Christ, and may excite fl-
itters to embrace his truths, Luks xxii. 8 Ma \;i. v 16.
Q. How are we to acknowledge God as God, and our
God, in our practice £ A. By exercising towards him
all suitable graces, honouring hita with all due worship*
and doing all things with an eye to his glory.
Q. What graces are we to exercise towards God ?
A. Faith, hope, love, fear, repentance, zeal, thank*
fulness, watchfulness, humility, resignation, patience, &.c,
Q. Can we exercise one of these graces without exer-
cising them all ? A. No \ they are insepa ably united
in their nature and exercise, 2 Pet. i. 4, — 10.
Q. Why is faith necessary ? A. Because '-.knout
faith we cannot receive nor worship God as our God, nor
acknowledge him to be true^ Heb. xi. 6. 1 John v* 10.
Q. Doth this command require faith in Christ as Me-
diator ? A. Yes 3 for without this we cculd not ac-
knowledge the truth of God in his word \ nor can we re*
ceive and worship God as God. and our God, but through
Christ, 1 John iii. 23> John xiv, 6. Eph. ii. 18,
Qj. How can the moral iaw requiu" such raith from us*,
as could not be required of Adam, who had the law writ-
ten on his heart ? A. God's law binds us to credit
whatever discoveries of himself or his will he makes to us.
O. Doth this command require us to oelieve all the
truths of the gospel with application to ourselves ?
A. Yes •, and if we do not, we make God a liar, in-
stead of owning him as God and our God, 1 John v. 10.
Q. What is hope in God ? A. An expectation
of all promised good things from God, Lam, iii. 26,
Q. Why is it required, that we hope for all the good
things which God hath promised ?
A. To acknowledge God as our infinitely gracious and
liberal God, Psalm cxxx. 7.
Q. Wherein do faith and hope differ >
A. Faith especially respects the faithfulness of God,
and truth of his promise , hope especially respects the
goodness of God, and the good things he hath promised ;
hope respects only future things, but faith respects also
what is past or present.
Q. Why is love to God required in this command ?
A. To acknowledge God infinitely excellent in himself-,
and gracious and kind to us, Psalm cxvi. 1, — 6,
202 Of the Duties required Quest. 4§.
Q. How should our love to God be exercised ?
A. In our chusing, esteeming, desiring, delighting in,
and remembering him in his perfections and excellency.
Q. How can we sinners love the holiness and justice of
God ? A. We must receive Christ, in whom God's
holiness and justice will be as amiable and lovely to us,
as his mercy and goodness, Hab. i. 13. 1 John i. 9.
Q. What call you the fear of God ? A. Not a slavish
terror of God as a destroyer $ but a filial awe of him as
an holy, great, powerful, and just Father, Heb. xii. 28.
£). Why is this fear necessary ?
A. To acknowledge the majesty, power, holiness, &c.
of God, Psalm lxxxix. 7.
Q. Why is repentance required from us ? A. To
acknowledge the goodness and holiness of God ; and to
give up with the service of sin and Satan as our god.
Q. Are faith and repentance precepts of the gospel,
strictly so called ?
A. No •, they are required by the law : and it argues
great ignorance to say, that faith, which believes and
receives God as our God, and repentance, which turns
from all other gods to the true God, are duties, not of
the law, but of the gospel, Matth. xxiii. 23.
Q. What is holy %eal ? A. An active spiritual con-
cern for the glory and truths of God, and indignation a-
gainst sin, John ii. 17. Acts xvii. 16. Psalm cxix. 139.
Q. For what should we be zealous ? A. For all the
truths of God, and every thing belonging to him, Jude 3.
Qj Why should we be zealous for the smallest truths ?
A. Because the glory of God is concerned in them ?
they are confirmed with the blood of Christ ; and the con-
tempt of them makes way for our giving up with greater
truths, Matth. v. 19. Luke iv. 10. Prov. xxiii. 23.
Q. For what truths should we be particularly zealous?
A. For such as are presently opposed, which are there-
fore called the word of Christ's patience, Rev. iii. 10.
Q^ Are we to be equally zealous for all God's truths ?
A. No ; our zeal is to be proportioned to the natural
©r circumstantial importance of truth, Matth. xxiii. 23.
Q. Wherein lies the evil of carelesseness about divine
truths relative to the discipline and government of the
church ?
A. It shews great pride,, as if we thought Christ had
Quest. 4§. in the first Commandment, 203
instituted trifles •, and much selfishness, as If we sought
only our own happiness, not the honour of Christ \ and
besides, the neglect of these things introduceth the ruin of
fundamental truths, Jude 3. 2 Tim. iii. 13.
Q_. What are the qualities of right zeal ? A. It must
be only for what is founded on scripture ', and directed by
knowledge j managed with meekness and prudence ; and
attended with constancy, humility, and regard to the
glory of God, Rom. x. 2. Gal. iv. 18. 1 Tim. vi. 11, 12.
Q. Why is zeal necessary ? A. To testify our
high esteem of God, and his truths and ordinances.
Q. Why is thankfulness necessary ? A. To acknow-
ledge God. as the God and author of all our mercies.
Q. What Js watchfulness $ A. A disposition to
guard against the snares of God's enemies, and to wait on
liim for his favours and blessings, 1 Pet. v. 8. Isa. viii. 17.
Q. Why is watchfulness necessary ? A. To testify
that our whole dependance is on the true God, and to pre-
vent our acknowledging and turning aside to other gods.
Q. What is humility towards God ? A. A deep im-
pression of our meanness and vileness before him, Job xl»
Q. Why is humility towards God necessary ? A. To
acknowledge God's greatness and holiness; and to pre-
vent anidolatrous self-conceit, Isa. vi. 5. Matt. xvi. 24.
Q. What should we think meanly of before God ?
A. Otir wisdom, riches, righteousness, beauty, &c.
Qj What is resignation ? A. A willingness to be
disposed of in our work and lot as God please th, Acts xxi.
Q. Why is resignation necessary ? A. To acknow-
ledge God's wisdom, and absolute dominion over us.
•£L WThen is resignation most difficult ?
A. W7hen God calls us to difficult duties, or visits us
with heavy afflictions, Isa. vi, 8, 9. Lev. x. 3.
Q. What is patience P A. A bearing of afflic-
tions with calmness of mind, 1 Pe*:. ii. 23.
Q. Why is patience necessary ? A. To acknowledge
the justice, wisdom, and love of God in afflicting us.
Qj What do you understand by the worship of God I
A. Is it a more immediate approach to God, and giv-
ing him the glory due to his name, Psalm xcvi. S, 9.
Q. Wherewith ought we to worship God ?
A. With our soul and our body, 1 Cor. vi. 20.
Q^. How are we to worship God with our soul alone ?
204 Of the Duties required Quest 46
A. In meditation, admiration, &c. Psal. cv. 3,-5.
Q. What do you understand by meditation ?
A. Our thinking of God and spiritual things.
Qj What should be the principal subjects of our medi*
tation ? A. The divine perfections, persons, and
workb ; Christ in his person, natures, and offices j the
covenants of works and grace •, the law of God ; and
be? /y of holiness j the vileness and danger of sin, Sec.
I. Why is such meditation necessary ? A. That we
jnay know and acknowledge God more and more.
O. What of God should we admire and wonder at ?
A. Every thing he is and doth, especially his love and
sovereign grace, Psal. xxxvi. 7. and exxxix. 17, 18.
Q. Why is admiration of God necessary ? A. To
acknowledge the absolute incomprehensibleness of God.
Q. How are we to worship God with soul and body
jointly ?
A. By prayer, praise, receiving the sacraments, &c.
Q. How doth prayer glorify God ? A. It acknow-
ledgeth his omniscience to see all our sins, and his ability
and readiness to supply all our wants Phil. iv. 19.
Q. Jiow doth praise glorify God ? A. It is a confes-
sion to God himself, or others, of his infinite excellencies.
Q. How doth giving and receiving of the sacraments
glorify God ? A. We therein acknowledge God our mas-
ter, whom we serve •, oux food, on which we live ; and our
portion, wherewith we are enriched, 1 Cor. xi. 23,-26.
Q. How do we acknowledge God as God, and our
G-d, in other acts of life, besides immediate worshipping
of hirr ? A. By making his glory our chief end in
them : and rendering to ourselves and others what is due,
on 1 is account, 1 Cor. x. 31. "lit. iii. 11, 12.
£). Why is wor hipping and glorifying God accordingly
subjoined ; our knowing and acknowledging him as God,
and onr GH ? A. To shew, that all our behaviour
and especlall) our worship, must correspond with the per-
fections of God, and his relations to us, and our know-
led e, and acknowledgment of them, 1 Chron. xxviii. 9.
Q. Hov ust our worshipping and glorifying of God
corresp' r n;s being a Spirit P A. In our seek-
ing chiefly f< i spiritual blessings, and having a spiritual
frame aflid end in every thing that we do, John iv. 24.
Q. How must they correspond with God's infinity?
Quest. 46. in the first Commandment. 205
A. In our making God the proper centre of all our
desires, Psal. xxvii. 4. and lxxiii. 25, 26.
Q^How must they correspond with his eternity ?
A. In our caring chiefly for our eternal interests.
Q. How must they agree with his unchangeableness P _
A. In our constant maintaining honourable apprehen=
sion of God ; and stedfastness in our duty.
Q. How must our worship and practice correspond with
the wisdom of God ? A. In our viewing, admiring,
imitating, and relying on it, 2 Pet. ii. 9.
Q^How must they agree with the power of God?
A. In our expecting his accomplishment of the most
difficult-like promises 5 and our attempting the perfor-
mance of the most difficult duties in his strength.
Q. How must they correspond with the holiness of God ?
A. In our earnest endeavours to increase in holiness,
and daily blushing before God because of our impurity.
Q. How must they agree with the Justice of God ?
A. In our standing in awe to sin, rendering every one
his due, and boldly asking and expecting from our just
God all the blessings which Christ has purchased for us.
(J. How must our worship and practice correspond with
the goodness of God? A. In our esteeming all our
enjoyments his free and underserved mercies, and boldly
asking the supply of all our wants from him.
Q. How must they correspond with the truth of God ?
A. In our believing his word, particularly his promise;
living a life of fahh on his Son ; and studying to he like
God in uprightness and sincerity, 2 Chron. xx. 20.
Q. How must they correspond with his being the one
inly God ? A. In our renouncing all other lords and
lovers \ and refusing to give any thing the place of God
in our hearts, Hos. xiv. 3, 8. Psal. lxxiii. 25, 26.
Q. How must they correspond with God's being the
living God? A. In our receiving and improving hira
as our life, and devoting our life wholly to his service.
Q^ How must our worship and practice correspond with
God's subsistence in three persons? A. In our wor-
shipping the Father, through the Son and by the Spirit;
and studying to maintain distinct communion with each of
the divine persons, 2 Cor. xiii. 14. Eph. ii. 18.
'Q. How must they correspond with God's being in
Christ J A. In our daily making use of Christ in his
t s
206 Of the Sins forbidden Quest. 47
person and offices, as the way to the Father, Col. ii. 6.
O. How must they correspond with God's relations of
Father, husband, master, &c. ? A. In our improving
these relations to encourage our kindly dependence on,
and obedience to him as our God, Exod. xv. 2.
Qj How must our worshipping and glorifying of God
correspond with our knowledge and acknowledgment of
him ? A. They must flow from a saving knowledge
of him ; and our delight and diligence therein must in-
crease in proportion to our knowledge and profession.
Q. Is not our whole duty, in some respect, required in
this command ? A. Yes ; for it is a knowing, acknow-
ledging, worshipping, or glorifying of God, 1 Cor. x. 31.
Q. Doth this, or any other command, require any
thing but what is really our privilege ?
A. No ; to enjoy and serve God as our God, is our
highest honour and happiness, Deut. xxxiii. 29. Ps. xix. 11.
Q. Is not the neglect of any duty required in this, or
any other command, a sin forbidden in it ? ' A. Yes.
Q. What sins are more generally forbidden in the first
-command ? A. Atheism, profaneness, and idolatry.
Q. What is Atheism ? A. The denying, or not
having a God, Eph. ii. 12. Psalm xiv. 1.
Q. How many sorts of Atheism are there?
A. Three \ Atheism in heart, in word, or in practice.
Q. What is heart Atheism ? A. The doubting of
God's existence, and desiring that there were no God.
Q. Can any be fully persuaded in their heart that there
is no Cod ? A. No ; for the proofs of his existence
are so clearly engraven on the works of nature, and im-
pressed on our conscience, that it, however stupified, can-
not but bear witness to this truth, Rom. i. and ii.
Q. What is Atheism in word ?
A. An affirming that there is no God, Ezek. viii. 12.
p. How many ways may we be guilty of verbal Atheism?
A. Either by expressly denying that there is a God,
or by maintaining errors directly contrary to any of his
perfections.
Q^. What are some of these errors ? As Denying
the divine equality of Father, Sm, and Holy Ghost-, de-
nying the providence of God, or divinity of his word j
maintaining, that sinners can satisfy his justice for their
sin j or ascribing any thing mean or sinful to him.
Quest. 47. in the first Commandment. 207
Q. What makes men endeavour to persuade themselves
and others, that there is no God ? A. It is that they
may indulge themselves in wickedness, without dread of
I danger and punishment for it, Ezek. viii. Psal. x.
Q. What is Atheism in practice ? A. Our living
as if there were no God, Ezek. viii. 12. Eph. ii. 12.
O. When do we live as if there were no God I
A. When we live ignorant or forgetful of God \ re-
pine at his providence •> neglect his worship \ allow our-
selves in sin, particularly secret sin, and that which is op-
posite to the graces required, as in unbelief, distrust, de-
spair, hatred of God, bold prying into his secrets, impeni-
tence, indifference about the truth and glory of God,
un thankfulness, unwatchfulnes-s, pride, incorrigibleness,
impatience, &.c. Jer. ii. and Hi. &c.
Q. What is the profaneness forbidden in the first com-
mand ? A. Our not worshipping and glorifying God
as God, and Our God in Christ, Mai. i. 6.
Q^What is idolatry ? A. The giving of that
honour and glory to any other which is due to God alone,.
Qj How many kinds- of idolatry are there ? ^
A. Two, gross and secret idolatry.
Qj. What is gross or open idolatry ?
A. The external worshipping of sun, moon, stars, an-
gels, men, images, or any other creature, instead of God,
2 Kings xxi.
Q. Did all the Gentile world, before Christ's incarna-
tion, and doth a great part of it since, live in such gross
idolatry ? A. Yes ; Rom. i. 24. 1 Cor. i. 21.
Q. How should we be concerned for these idolaters ?
A. In praying earnestly that God would deliver them
from this great misery, by sending his word and Spkit
among them ; and in encouraging all suitable means of
spreading the gospel in those places, Psal. xlv. 3, 4, 5.
Q. When are we guilty of secret and refined idolatry ?
A.. When, while professing the true God alone, we
think of, love, or depend on any thing more than him.
(,). What are our most common idols or false gods
which we honour with refined idolatry ?
A. Imaginary beings, ourselves, other men, the world,
the devil, second causes, and the gifts, graces, and ordi-
nances olGod, &c.
s_a
208 Of the Sinsforbidde?i Quest. 47.
Q. How do we make imaginary beings an idol?
A. When Ave boast of false gifts, ascribe events to what
men call fortune, luck, or chance, 1 Sam. vi. 9.
Q. What about ourselves do we ordinarily make an idol
of i A. Our wisdom, will, righteousness, strength,
beauty, belly, reputation, &c. Isa. xiv- 13, 14.
Q. How do we make an idol of our wisdom ?
A. When we boast of it, rely on it, prefer our notions
to God's word, and measure his truths by them.
Q. How do we make our will an idol ? A. When
•we are too much concerned to get it accomplished.
Qj How do we make self-righteousness our idol ?
A. By depending ©n, and preferring it to the righteous-
ness of God offered to us in the gospel, Rom. x. 3.
Q. How do we make our strength an idol ?
A. When we boast of, rely on, or ascribe our works,
and especially our religious performances to it, Is.x. 13, 14.
O. How do Ave make our beauty an idol ?
A. By providing cloaths or ornaments above our abili-
ty j valuing ourselves on account of our beauty ; and being
more carexrul about our external form and dress, than to be
clothed with Christ's righteousness, and made all glorious
within, Isa. iii. 1 Pet. iii. 3, 4. 1 Tim. ii. 9, 10.
Q. How do we make our belly our god ? A. By
being more careful for, and pleased with food to it, than
to receive and delight in God as our portion, Isa. xxii. 13.
Qj, How do we make our reputation our idol ?
A. When we are more concerned for our own honour
than for the glory of God, 2 Kings x. 16, 31. John v. 44.
Q. How do we make other men, and especially our re-
lation?, our idol ? A. In obeying them rather than
God -j or thinking of, loving, desiring, and delighting in
them, more than God, 1 Sam. ii. 29. Deut. xxxii. 18.
Q. How do we further make ourselves or others our god ■?
A. By doing any thing more out of a view to their or
our advantage, than to the glory of God, Zech. vii. 5.
£). What of the Avorld do we often make our god ?
A. Its customs, riches, honours, and pleasures.
Q. How do avc make the Avorld our god ?
A. By thinking habitually on it, and that even when
■worshipping God ', by immoderate and inordinate desire
after it ; grudging for the want of it ; taking satisfaction
in it when God is absent j trusting to it 5 and despising
Quest. 48. 772 trie first Commandment. ■ 209
others, particularly the saints, because they have little of
it, Psal. iv. 6. xlix, 6, 11.
Qj. How do we make the devil our god ?
A. By hearkening to his temptations, embracing his
doctrines-,, obeying his laws, and consulting, or entering
into compacts with him, 2 Tim. ii. 26. 2 Cor. iv. 3.
Q. What are the doctrines and laws of the devil ?
A. Whatever is contrary to the doctrines and laws
prescribed in the word of God, 1 Tim. iv. 1, 2, .^. and
vi. S, 4, 5.
Qj In what forms is Satan especially consulted with ?
A. As a physician and teacher, Is. viii-. 19. Lev. xx. 6.
Q, How do men consult the devil as a physician ?
A.- When they apply to him, or to charmers and wi-
zards, for cures to men or.beasts; or apply for a cure that
hath plainly no natural tendency to gain the end.
Q. How do men consult the devil as a teacher.?
A:. When they observe superstitious omens of good or
bad fortune *, or consult dumb persons, wizards, star-ga-
zers, &c. j use charms, or cast any kind of lots, to dis-
cover their marriage, future lot, or things lost.
Q. What evil is there in pretending to tell men's for-
tune by studying the planets or stars ?
A. Hereby men arrogate to themselves the knowledge-
that is proper to God*, and make their lot depend on the
heavenly bodies, rather than on the will of God, Isa. xlvii.
13. Deut. xxix. 29,
Q. Are the re .any that enter into compacts with the devil?
A. Yes -y the scripture often speakaof such, and says
they ought not to live, Exod. xxii. 18^ Lev. xx. -6,
Qj How do we make second causes of things an idol £i
A. .By using unlawful means,- trusting in lawful means,
and ascribing events to them rather than to God, Isa. xxxh
Q. When do we make an idol of God's ordinances,
gifts, or graces ?- A. When -we love.and seek them
chiefly for themselves ; or rest in, depend on, and boast of
them more than God, Jer. vii. 4. Phil. iii. 5, 6.
Q. When isour idol most subtle and indiscernible ?
A* When it is a solitary idol •, is in our heart } is trie
lawful object of some fear, love, and delight ; or is wor-
shipped in our use of lawfulmeans, Matth. x. 37, 38.
Q. How may we discern our secret idolatrous love to s
creaiure? A. When it abates our love to God,
S3
210 Of the Duties required Quest. 49, 50
carries off our heart in his worship, or makes us abridge
the performance of it, Luke xiv. 26, 27. Phil. ii. 21.
Qj What are some means of curing our Atheism and
idolatry ? A. Earnest prayer for the experience of
God's powerful grace, diligent searching of his word,
watching against the first motions of sin, shunning the
company of the wicked, and frequenting the company of
the most serious saints, Psalm cxix. 4S, 49.
Q. What is the argument to inforce the first command ?
A. That ail our Atheism and idolatry is before God.
Q. What do these words, before me, in the first com-
mandment teach us ? A. That God seeth our most secret
Atheism and idolatry, and is much displeased therewith.
(J. Plow doth it appear that God is much displeased
with those sins ? A. He often forbids them j and hath
often severely punished men for them, 1 Kings xi. and xiv.
Q. Why is God so much displeased with these sins ?
A. They are an attack on his being, a denial of his per-
fections, and rob him of his distinguished honour.
Quest. 49. Which is the second commandment?
Answ. The second commandment is, Thou
shalt not make unto thee any graven image, or any
likeness of any thing that is in heaven above, or
that is in the earth beneath, or that is in the ivater
under the earth. Thou shalt not bow down thy-
self to them, nor serve them: for I the Lord thy
God am a jealous God, visiting the iniquity of
the fathers upon the children, unto the third and
fourth generation of them that hate me; and
shewing mercy unto thousands of them that love
me, and keep my commandments.
Quest. 50. What is required in the second
commandment ?
Answ. The second commandment requireth
the receiving, observing, and keeping pure and
entire, all such religious worship and ordinan-
ces as God hath appointed in his word.
Quest. 50. in the second Commandment. 211
Quest. 51. What is forbidden in the second
commandment 9
Answ. The second commandment forbid-
deth the worshipping of God by images, or
any other way not appointed in his word.
Quest. 52. What are the reasons annexed to
the second commandment?
Answ. The reasons annexed to the second
commandment, are, God's sovereignty over
us, his propriety in us, and the zeal he hath
to his own worship.
Q. How prove you that this command respects the
means of worship ? A. Its forbidding the use of
images in the worship of God, because not of God's ap-
pointment, infers a requiring of the use of the means of
worship appointed by God, and these only.
Q. Why should God only appoint the means of his own
worship ? A. Because he only knows sufficiently what
means of worship do best suit his own honour, and our ad-
vantage 5 and he only can authorise and make means ef-
fectual, Deut. xii. 32. and v* 32. James iv. 12.
Q. What is the principal medium of worshipping God
aright in our fallen state ? A. Christ as Mediator.
Q. Is not Christ as Mediator the proper object of wor-
ship ? A. Christ the Mediator as God is the proper
object of worship ) but as Mediator he is the way and me-
dium by which alone we come to God, John xiv. *5.
Q. Are we then in our worship first to come to the Me-
diator, and then come to God ? A. No 5 we are all at
once to come to God as in Christ, John xiv. 6, 9.
Q. What are the instituted means of worshipping God?
A. His ordinances which he hath appointed in his
word, Psalm cxlvii. 19, 20. Prov. viii. 34.
Q. Why are these means of worship called ordinances ?
A. Because they are established by the supreme autho-
rity and will of God, Deut. vi. 1, 2, 6, 20, 24. 25.
Q. What are the principal ordinances of God's worship?
A, Meditation, self-examination, prayer, reading,
preaching, and hearing God's word, administering and
213 Of the Duties required Quest. 60.
receiving Uk ; ; laments, singing of >.salms, religious fast-
ing, thanksgiving, instruction of families, religious con-
ference, oath>, vows, and lots, with church government
and discipline, P aim cv. 2. 2 Cor. xiii. 5, &.C.
Q. What is self- ex , . filiation? A. Our serious trial
whether we have real grace, and in what case our graces
and lusts are, by comparing our heart and Hfe with the
marks God has prescribed in his word, Matth. v, vi, vii,
1 John i. 5.
Q^ Why is self-examination necessary ?
A. To acknowledge God as our judge, obtain assur-
ance of his love, prevent spiritual securi y, discover our sins
and wants, beget thankfulness and earnestness in prayer,
&c. 2 Cor. xiii. 5, &c. Lam. iii. 42. 1 John 1,— -5.
O. How prove you, that singing of psalms is God's
ordinance ? A. In scripture it is often commanded,
and the saints are often employed in it, Col. iii. 16.
Q. In what doth singing oi psalms properly consist ?
A. In praising God with our lips, for what he is, and
has done, with chearfuiuess of heart, Psalm cx,cxlv, — cl.
Q. May we not use harps, organs, and other musical in-
struments, in praising God ? A. No ; for these, though
used in the tempie service, were not used in the Jewish
synagogues, nor in the New Testament worship, nor are
suited to the spiritual nature of it, John iv. 23, 24.
Q^. In what manner should we sing psalms ?
A. With understanding, love, and affection to God.
Q. What psalms should we sing in praising God h
A. Those psalms which we find recorded in scripture*
Q. Must we sing every expression in the psalms as re-
lating to our present case ? A. No ; we must sing
some as expressive of what hath been or may be our case.
Q. How are we to sing these psalms in which the
psalmist prays for his wrath on his enemies ?
A. With a satisfaction of heart in these bright displays
of God's justice ii) destroying his incorrigible enemies. ..
Q. What is religious fasting ? A. The setting a-part
some time for solemn humiliation, confession of sin, plead-
ing with God for mercies, and devoting ourselves to his
service, Joel ii. 12, — 20. Neh. ix. Ezra ix. Dan. ix.
Q. Why is such voluntary humiliation called fasting ?
A. Because on these occasions we are to abstain from
all unnecessary food, Dan x. 3. Jonah iii.
Quest. 50. in the second Commandment. 213
Q. Is this abstinence any part of religion in itself?
A. No 5 but it is a means of preparing us for humilia-
tion and earnest prayer, Jonah iii, 7, 8.
O. When are we calkd to fasting ? A. When we
have fallen into some great sin, when some judgment is
inflicted or threatened, or some great mercy to ourselves
or others very much needed, Joel ii. Ezra ix, x.
Qj. When are we to set apart time for solemn thanks-
giving ? A. When God h2th bestowed some signal
favour on us, or our brethren, Exod. xv. 2 Chron. xx.
Q. How many kinds of solemn fasts and thanksgivings
are there ? A. Secret in a closet, 'private in a family
or society, and public in a congregation or country.
Q. Who have power to appoint general fasts and
thanksgivings ?
A. Both the civil magistrate and the church, as the
needs cf the state or the church call for it, 2 Chron. xx. 3»
Ezra viii. 21. Jer. xxxvi. 9. Joel i, ii.
Q. May church or state give up their own power, qe
claim the powei- of the other in this matter ?
A. No : for both are only stewards of that power j
the state under God as Creator, and the church under
Christ as Mediator, Psalm Ixxxii. 1. Eph. i. 22.
Q, In what are we religiously to instruct our families if
A. In all the truths and ways of God, Deut. vi. 7, 2l»
Q. Why ought our families to be thus instructed ?
A. To fit them for the more profitable reading and
hearing of the word of God, Gen. xviii. 19. Psal. lxxvii.
Q. What do you understand by religious conference ?
A. Our speaking with one another of the truths of
God, and experience of his dealings with us, Psal. cxvi.
Q. How sh< uld religious conference be managed ?
A. With delight, humility, and prudence, Ps. Ixvi. 16.
Q. What is a religious vow ?
A. A solemn pro -nise by which we bind ourselves to.
avoid or perform something for the honour of Gods
Numb. xxx. Psalm cxix. 106.
Q. What is necessary to make a vow or promissory
oath lawful ?
A. That what we engage be eood in itself and in
«ur power to perform, Numb. xxx. Psalm cxvi. 14.
Qj To whom are all religious vows to be made ?
.214 Of the Duties required Quest. 50.
A. To God only as our party, Psalm lxxvi. 12.
Qj How many kinds of religious vows are there ?
A. Sacramental and occasional.
Q. What is an occasional religious vow ?
A. It is when either a particular person, or a number
of persons together, solemnly engage to serve the Lord,
and cleave to his truths, Judg. xi. 81. Neh. x. Deut. xxix.
Q. How prove you, that secret personal covenanting
"with God is a duty ? A. From Isa. xliv. 5. One shall
say, I am the Lord's, &c. Psalm cxix. 106.
Q. How prove you, that public covenanting with God
is our duty ? A. The Old-Testament church prac-
tised it with God's approbation •, and it is no ceremonial
service, but is promised to make place under the New Tes-
tament, Isa. xix. 18. 2 Cor. viii. 5..
Q^_ What seasons are pointed out' in scripture as fit for
public covenanting ? A. When a people hath received
some great mercy, is threatened with great judgments,
or is essaying to reform from, or withstand great apostasy,.
2 Chron. xv. 12. and xxxiv. 31. Neh. ix, and x, &c.
Q; In what manner should religious vows be made ?
A. Voluntarily from faith in and love to God -, with
knowledge of what we vow ; aid sincere resolution, in the
Strength of Christ to perform it, Jer. iv. 2. Psal. cxix. 106.
Qj. What is an oath ? A. It is a solemn calling of
God to witness the trulh of what we affirm or promise )
and requiring him to avenge it, if we deal falsely.
Q. How are oaths distinguished ? A. Into asserto-
ry, by which we affirm the truth of facts ; and promissory,
whereby we engage to avoid or perform something.
Q. Is swearing lawful under the New Testament ?
A. Though swearing rashly, unnecessarily, or by any
creature, is expressly forbidden, Matth. v. 34, — 37.
James v. 12. j yet necessarily and reverential swearing by
God alone is allowed, 2 Cor. i. 23.
Q. In what sense are all oaths to be taken ?
A. In the plain sense of the words, without equivo-
cation, or mental reservation,. Psalm xxiv. 4. and xv. 2*
Q. What is a lot ? A. It is a solemn appeal to
God, for arbitration in distributing and deciding some
things controverted, Acts i. 24, 26. Prov. xvi. 33.
Q^ What is required to make assertory oaths and lots
Quest. 50. in the second Commandment. 215
lawful ? A. That they be necessary in matters of
■weight, and will end in strife, Josh. vii. 14. Jer. iv. 2.
Q. What call you church-government I A. It is that
order which Christ hath appointed in his visible church.
Q. For what end is church-government appointed >
A. To be an hedge for protecting the doctrine and
more immediate worship of God, and making every one
in their station active in his service, Eph. iv. 12. Tit. i.
Q^Is the civil magistrate head of this government ?
A. No j it is wholly distinct from the civil government %
for Christ says, My kingdom is not of this world.
Q. Has the civil magistrate no concern with the church ?
- A. Yes ; as her nursing father, he ought to take care
that peace and order be preserved j truth kept pure and
entire-, blasphemy and heresies suppressed; discipline, and
all other ordinances of God, duly settled, ;administered,
and observed : for which end he may call synods, and
provide that every thing done in them be according to the
word of God, 2 Chron. xix, xxix, and xxx, &c. *
Q. Is the Romish pope head of Christ's visible Church?
A. No*, he is Antichrist, the man of sin , 2 Thess. ii.
Qj. Who then is the alonek'mg and head of the church ?
A. Jesus Christ, and none other, Matth. xxxiii. 8, 9, 10.
Qj What things are considerable in church-government?
A. The officers, courts, and subjects of it.
Q. What different kinds of officers hath Christ ap-
pointed in the New-Testament church ?
A. Ordinary and extraordinary, 1 Cor. xii. 2S.
Q. Which were the extraordinary officers ? A. Apos-
tles, evangelists, prophets, and workers of miracles.
Q. Which are the ordinary officers in Christ's church ?
A. Pastors and teachers, ruling elders and deacons.
Qj How prove you the divine institution of pastors ? ,
A. The scripture declares, that Christ gave to his
church pastors and teachers, Eph. iv. 12, 13.
. Q. What names are given to pastors in scripture ?
A. They are c ailed teachers, rulers, ministers , shepherds,
overseers, bishops, ipc. Heb. xiii. 17, is'c
Q^Doth the scripture require, or allow of any bishop
ruling over other pastors ? A. No ; it forbids all lord-
ly rule in the church 5 never distinguisheth between bi-
* See Confess. Chap. xx. 4. xxiii. 3, and the scripture quoted.
216 Of the Duties required Quest. 50.
shops and prebyters, but calls the same persons by both
names ^ and ascribes the highest power in the church to
presbyters, even the ordination of an evangelist, Luke
xxii. 25, 26. Tit. i. 5, 7. 1 Tim. iv. 14. Phil. i. 1, &c.
Q. What is the office of a pastor f
A. To rule in the church, and to administer the word
and sicraments, 1 Cor. iv. 1.
Qj, How prove you, that ruling elders are appointed
by Christ ?
A. The scripture plainly suggests, that there are elders
who rule well, and yet do not labour in word and doctrine ',
1 Tim. v. 17. Rom. xii. 8. 1 Cor. xii. 2a.
Q. What is their office ? A. To concur with pas-
tors in ruling and inspecting the manners of the people.
Q. How prove you the divine institution of deacons ?
A. Deacons were ordained by the apostles j and their
office is frequently approven of in scripture, Acts vi. 3.
1 Tim. iii.
Q. What is a deacon's office ? A. To take care
of the poor, and serve at the Lord's table, Acts vi.
Q. What courts hath Christ appointed for government
in his church ? A. Sessions, presbyteries, and synods.
Q. What is a session ?
A. That court in a particular Christian congregation
which consists of a pastor or pastors, elders and deacons.
Q. What divine warrant have we for kirk sessions ?
A. The light of nature, and law of necessity, the in-
stitution of Christ, alluding to such courts in the Jewish
synagogues, and the apostolical example, do fully warrant
them, Matth. xviii. 15, — 21. Acts xiv. 23, &c.
Q. What is the business of sessions ? A. To admit
church-members, rebuke offenders, and suspend them from
the sacraments, and manage all the ecclesiastic affairs of a
particular congregation, 1 Tim. v. 17.
Q. What is a presbytery ? A. A church court con-
sisting of ministers and elders from several congregations.
Q. How prove you the divine warrant of a presbytery ?
A. From its being expressly approven in scripture ?
and from the apostolic example of presbyteries at Jerusa-
lem, Ephesus, and Corinth, 1 Tim. iv. 14. Acts xi, &.c.
£). What is the business of a presbytery ?
A. To rule in affairs too hard for sessions, to ordain
pastors, excommunicate offenders, &c. 1 Tim. iv. 14.
Quest. 50. in the second Commandment. 21 T
Qj What is a synod ? A. It is the meeting of
several presbyteries in one court, Acts xv.
Q. What scripture warrant have we for this court ?
A. In Acts xv. we find that the rulers from sundry
' churches met together, disputed and determined a point
of controversy in the church.
Qj How prove you this was not a meeting for consulta-
tion only ? A. From the scriptures calling their determi-
nations a burden and decrees, Acts xv. 28. and xvi. 4.
Q. What power have synods ? A. To rule in
ecclesiastic affairs that are too hard for presbyteries.
Q. Have they power to impose any new articles of
faith ?
A. No j but to interpose their authority in favour of
what is according to the word of God, 1 Cor. iv. 1.
Q. What are the privileges of the subjects or private
members in the church ? A. To receive all the
ordinances of Christ suited to their case j and if blame-
less, and of adult age, to choose their own officers.
{). How prove you that adult Christians have a right to
choose their officers, and particularly their pastors?
A. They are commanded to try the spirits; they chose
two, one of which was to be an apostle ; the apostles cau-
sed them chose their deacons, and ordained elders by suf-
frages in the churches : and the very light of nature re-
quires Christians liberty to choose their own spiritual phy*
sician and guide \ and represents it as most absurd, that a
temporal possession should entitle a man, however profane,
to choose spiritual guides to the church, 1 John iv. Acts
i. 23,-26. vi. 3. and xiv. 23.
O. Do church officers derive their authority from the
church ?
A. No •, they derive it from Christ, 1 Cor. xii.
Q. Have all church members a right to rule in her ?
A. No; for if all were rulers, there could be none to
be ruled, Heb. xiii. 17. Acts xx. 2S, 1 Thess. v. 12.
Q* What are the spiritual terms of communion with
the visible church in all her sealing ordinances ?
A. That men be in appearance saints and faithful, Psal
xxiv. 3, 4. Eph. i. 1. 1 Cor. v. 11. 2 Thess. iii. 6.
Q. Is it not enough if men be real saints ?
A. No ; what God hath joined together, it is at our
peril if we put asunder, Matth. v. 19.
t T
2 2 8 Of the Duties required Quest . 5 0.
Q. To what are the church members to be faithful ?
A. To the relation they stand in to God or men, and
to the trust which they have received, and the vows they
are under,- whether personal or national, Phil. iii. 17.
Q. How are we to be faithful to the relations we stand
in ? A. By performing the various duties of them.
Q. How ought we to be faithful to the trust reposed in
us as church members ? A. By conveying to pos-
terity the truths of God as fully and clearly, and his or-
dinances as pure and entire, as we received them.
Q. How are church members to be faithful to their
vows ? A- By still continuing to acknowledge the ob-
ligation of their vows and endeavouring to perform the
duties engaged to in them, Neh. X. 26. Psal. cxix. 100.
Q. Doth a church member's selling or giving up any of
the truths of Chiist which he hath once received, or is
by oath bound to, make hfm scandalous ? A. Yes $
as much as a servant, though a saint, h's selling of his mas-
ter's goods at his own hand. Prov. xxiii. 23. Mat. v. 19.
Q. What is church discipline ? A. The method
which Christ hath appointed for correcting and reclaim-
ing scandalous church members, Mat. xviii. 3 5, — IS.
Q. Whal call you scandal? A. An open sin,
which grieves the godly, and tempts others to sin.
Q. How many krnds of scandal are there ?
A. Two ; private scandal which is known only to a
few, and public scandal, which is known to many.
Q^ What is the first step of discipline with respect to
private scandal? A, He that knows it should secretly tell
the offender his fault, and reprove him for it, Lev. xix. 17.
Qj, What is to be done if the offender confei;seth and
promiseth amendment ?
A. The reprover is to rent satisfied, and carefully to
conceal his brother's fault, Lev. xix. 6.
Q. What must be done if the offender denies or defends
his fault ? A. The reprover is to reprove him
again before one or two witnesses, Matth. xviii. 16.
Q. If the offender still continues obstinate, what is the
next siep of discipline ? A. The offended person is
to tell th^tt church judicatory to which the offender ismest
immediately subject, Matth. xviii. 17.
Q. What is the first step of church discipline with re-
Quest. 50. in the second Commandment. 21$
spect to public offences ? A. They are to be
brought before a church judicatory, Acts xv. 5, 6.
Q. What is to be done with an offender, if he continues
to disregard church judicatories?
A. He is to be excommunicated, or solemnly cast out
from, communion with the visible church, Matth. xviii. \1\
18.-1 Cor. v.
Q. What is meant by one's being delivered to Satan ?
A. That his person is cast out from Christ's visible
church, into the visible kingdom of the devil, 1 Cor. v3-5.
Q. On whom should this sentence be passed l-
A. On those whose sin is-gross and manifest, and who
continue obstinate in their wickedness, lCor. v. lTim.i. 2£?*
Q. For what end are church censures necessary ?
A. For reclaiming offenders, deterring others from sin,
for vindicating the honour of Christ and the gospel, ani
preventing God's wrath from falling on the church.
Q^. In what manner should offenders be reproved ?
A. With great prudence, meekness, and plainness.
Q, Why must we- rebuke with great prudence ?
A. Because if we chuse not fit time, place, and wordsj
the end of the rebuke may be entirely lost, Prov. xxv. 12.
Q. Why must we reprove with great meekness ?
A. To prevent the offender's passion, and cause him
take the rebuke as designed for his good, Gal. vi. 1.
Qj. Why must we reprove with great plainness ?
A. That offenders may not think their sin less than it
is, or be too lightly affected with it, Acts viii. 20, — 28.
Q. What doth the second command require with respect
to all these ordinances of God ? A- The receiving,
observing, and keeping them pure and entire, Deut. vi.
Q. What is meant by receiving the ordinances of God ?
A, The knowledge and embi acement of them.
Q. What is meant by observing them ? A. Our doing
what they require, and waiting upon God in them.
Q^What is meant by keeping ihese ordinances pure-?
Ab Our allowing nothing to be added to them.
Qj What is meant by keeping them entire ?
A. Our suffering nothing to be taken from them.
Q* What sins are more generally forbidden in the se*
eond commandment ?
A. Profaneness, idolatry, and superstition.
X Z
220 Of the Si?is forbidden Quest. 51.
Q. What is the profaneness forbidden in the second
commandment ? A. Our opposition to, contempt of, or
indifference about the ordinances of God j and neglecting
to receive, observe, and keep them pure and entire.
Q^_ What is the idolatry forbidden in the second com-
mand ? A. The worshipping of God by images, saints,
angels, &.c.
Q. How did the Pagans break this command ?
A. By using images in the worship of their false gods.
Q. May not we make images of mere creatures ?
A. Yes y if they are not to be used for a religious use.
Q^ What different kinds of images of God are forbid-
den in this commandment ? A. Images made by men's
hands, ana images made by their fancies, Deut. iv. 15.
Q. Is it idolatrous to make an image of any divine per-
son-, of the Father as an old man •, of the Son as a babe,
or man hanging on a cross ; or of the Spirit as a dove j
or to conceive any such fanciful idea of these persons ?
A. Yes.
O. Is it idolatrous when we read of God's hands, feet,
ckc. to fancy him as having such members ? A. Yes.
Q. Is it idolatrous to paint God as light, or the Trinity
as a triangle, or body with three heads ? A. Yes.
Qj Why must we make no images of God with our
hands or fancy ? A. Because God hath forbidden it ;
and it misrepresents him as material, finite, &c. and so as
no God at ail, Deut. iv. 13, — 19. Isa. xl. 18, 19, 20.
Q. May not such image- help to instruct the ignorant ?
A. No 5 they are teachers of lies, Hab. ii. IS. Jer. x. 15.
Q. Is an image, or imaginary idea of Christ as a suffer-
ing or glorified man, helpful to our faith ? A. No ; it is
very hurtful to it j for it divides the natures of Christ in our
conception of him, whereas faith must still view them as
united in one person, Isa. ix. 6. John i. 14.
Qj What is superstition in the worship of God ?
A. Our taking from, or adding to his ordinances.
Q. May not men appoint teaching ceremonies in the
worship of God ? A. No ; Isa. i. 12. Col. ii. 20,-23.
JJ. Why so ? A. Because they cannot bless, nor
render effectual these ceremonies 5 and so they lead men's
minds away from the spirituality of God's worship.
Q. How prove you, that God will not bless nor approve
ceremonies of men's appointment used in his worship?
Quest. 51. in the second Commandment. 221
A. He gives men no authority to appoint them ; but
condemns these appointments as will-worship, Col. ii. 20.
(J. Doth not God command us to do all things decent-
ly, and in order ?
A. That command requires us to chuse the fittest times
and places for worship, and to perform it in a grave man-
ner -., but doth not allow men to appoint ceremonies as
pans of God's worship, 1 Cor. xiv.
£). Among what sect of professed Christians is the sad-
dest mixture of idolatry and superstition to be found ?
A.. Among the Papists, and those of the Greek-church,
Qj. How are the Papists guilty of idolatry ?
A» In their worshipping images of the Trinity y the
bread in the sacrament j the cross, angels, and saints,
especially the virgin Maiy, and their images or relicks \
bowing at the name of Jesus, or towards altars* or the
east \ swearing by creatures, or by touching and kissing
the gospels, &c.
Q. How are the Papists guilty of superstitious taking
away from God's ordinances ?
A. In denying the use ofthe cup in the Lord's supper,
and of the scripture to the people j and in taking away the
second commandment from their catechism, and the public
offices of their church.
Q^Why do they deny the people the use of the cup ii*
the Lerd's supper?
A To exalt their clergy, who claim it as their due.
(). Why do Papists deny the people the. use of the
scripture ?
A. That they may not* by reading it, discover their
errors in doctrine, and corruptions in worship, &.C.
Q. Why do they so conceal the second commandment ?
A. Because it condemns their images and superstition*
Q. How are the Papists guilty of superstitious adding
to the ordinances of God ?
A. In their adding five bastard sacraments 5 offering
the bread in the Lord's supper as a sacrifice; abstaining
from flesh in Lent , using vain fastings, superstitious holy
days, vestments, fonts, alters, &c. •, adding cream, oil,
spittle, and the sign of the cross in baptism^ baptizing of
bells •, praying on beads, &.c.
Qi Is it rot sinful for Protestants to preserve monu-
ments of idolatry and superstition, by keeping images of*
T 3
222 Of the Reasons annexed Quest. 52.
the Pagan gods, of Christ as man, Stc. ', or superstitious-
ly observing their holy days, as New-year's day, Fasten's-
even, Christmas, Pa^ch, &c. ? A. Yes*, Gal. iv. 10.
. Q. Will it excuse us from sin if we do these things
-with no bad intention? A. No ; to think that in-
nocent intentions justify bad actions, is Popish doctrine.
Q. Why are most men so fond of pompous ceremonies
in the worship of God ? A. Because they do not
relish the spiritual nature of his ordinances, and think
themselves capable of bettering his institutions.
O. What are the three reasons annexed to the second
commandment I
A. God's sovereignty over us, his propriety in us, and
the zeal which he hath for his own worship.
£). H uv is God's sovereignty over us a reason for keep-
ing this command ? A. God being Lord of all, it is
roost suitable to his wisdom and authority that he pre-
scribe all the means of his worship, James iv. 11, 12.
Qj How is God's property in us as our God a reason
for keeping this command ? A. These whose God he
is, have the strongest reason to obey his ordinances, and
beware of spiritual whoredom, and shewingthemselveswise
above him, Deut. xii. 32. Excd. xv. 2.
Q. Hove is God's zeal or jealousy for his own worship,
a reason of keeping this command ?
A. As it makes it profitable to keep, and dangerous to
break it, Deut. iv. 24.
Q. How doth God's zeal for his own worship shew it-
self? A. In his rewarding the keepers, and punish-
ing the breakers of bis commands, Deut. v,— xii, xxviii.
Qj. How doth God reward the keepers of his com-
mands ? A. In esteeming them lovers of him, and
shewing mercy to thousands of them, Exod. xx. 6.
Q. How doth God punish the breakers of his commands?
A. In counting them haters of him, and punishing their
sin to the third and fourth generation, Exod. xx. 5.
£). How can God justly punish children for their pa-
rents sin ?
A. Because children are the property of parents, and so
parents are punished in them, 1 Kings xiv, xvi.
Q. Whether doth this threatening respect temporal or
eternal punishment ? A. If the children continue to
approve their parents sin, by walking in it, the threaten*
Quest. 53, 54- Of the Duties required, &c. 223
ing respects both temporal and eternal punishment j but
otherwise, it respects only temporal strokes.
Q. If the children become saints, how is this threaten-
ing executed ?
A. The temporal strokes are often inflicted, but are
made to work for their good, Isaiah xxvii. 9.
Quest. 53- Which is the third commandment?
Ans. The third commandment is, Thoushalt
not take the name of the Lord thy Gcdin vain:
for the Lord will not hold him guiltless that
taketh his name in vain.
Quest. 54- What is required in the third
Commandment f
Ans. The third commandment requireth the
holy and reverend use of God's names, titles,
attributes, ordinances, words, and works.
Quest. 55. W/mt is forbidden in the third
commandment f
Answ. The third commandment forbiddeth
all profaning or abusing of any thing whereby
God maketh himself known.
Quest. 56. What is the reason annexed to
the third commandment ?
Ans. The reason annexed to the third com-
mandment, is, That however the breakers of
this commandment may escape punishment
from men, yet the Lord our God will not suf-
fer them to escape his righteous judgment.
Q. What is to be here understood by the HAMS of God ?
A. Every thing whereby God maketh himself known.
Q. Sy what doth God make himself known ?
A. By proper names, titles, attributes, ordinances,
Words, and works, Exod. xxxiv. 6, 7, &c.
Q. What are the proper names of God ?
A. They are cither essential, as Jehovah, Jah, Lar^
224 Of the Dunes required Quest. 5&
God i or personal, as the Father, Son, Holy Ghost, &c»
Q. What are the titles of God ? A. Creator and
Preserver of men ; God and Father of Christ ; Father oi
lights, mercies, or spirits ; God of glory, peace, patience,
Comfort, and salvation -, God oi Abraham, Isaac, and Ja-
cob ; holy One, and Rock of Israel > King ot king^, saint5>
and na ions \ Lord of glory ; Hearer of prayer, &c.
Q^ What doth the third command require with respect
to God's names, titles, attributes, ordinance?, words, and
works ? A. The holy and reverend use of ihem.
Q. What do you mean by the holy use of them ?
A. Our using them with holy natures, out of regard
to God's holy law, and with a vie>v to promote holiness,
Q. What do you mean by a reverend use of them ?
A. Our using them with a fi i.:l fear oi G d upon our
spirit, manifested in our outward conduct, Psal. Ixxxix. 7.
Q. Can an unregenerate man use G.d's names, &c.
rightly ? A. No *, he always profanes them, Isa. lxvi. 3.
Q. When are God's names, tiiles, and attributes, used
in a holy and reverend manner ?
A. When we think, speak, write, or hear of them,
with an holy awe of God in our heaits, and to promote
an holy fear of him in our lives, Deut. xxviii. 58. Psal,
Ixxxix. 7. Heb. xiL2S.
Q^ When are God's ordinances used in a holy and re-
verend manner ?
A. When we approach them with holy hearts and
hands ; and wait upon, and seek after the great God,
and holy One of Israel in them, Psalm Ixxxix* 7*
Q. When is God's word used in a holy and reverend
manner ? A. When we receive it in our heart as the
word of the great God to make us holy, Psalm rxix.
Q. When are God's works used in a holy and reverend
manner ? A. When we discern God in them, and
improve them chiefly to advance his glory, Psal. exxxvi.
Q. What is forbidden in the third commandment V
A. The profaning or abusing of any thing whereby
God maketh himself known.
Q. How are God's names and titles profaned ?
A. By our thinking, speaking, writing, or hearing c£
them rashly, li^htV, or maliciously.
Q. Are they not dreadfully profaned b.v rasT> ^voca-
tions in common speech j as, O Jesus ! O Christ ! O Lord!
Quest. 54. in the third Commandment. 225
O God ! goodness ! good God ! or horrid imprecations
of curses, confusion, damnation, &c. ? A. Yes.
Q. Are they not also dreadfully profaned, when they
are used in charms to drive away devils, witches, diseases,
&c. ? A. Yes j Acts xix. 13,-17.
Q. How is God's attribute of spirituality profaned ?
A. By our conceiving of him as any way corporeal ;
neglecting to worship him in spirit and in truth ', and by
our contempt and ignorance of spiritual things.
Q. How is God's attribute of infinity profaned ?
A. By our conceiving of him as more present in hea-
ven than in earth, or in one place than another ; and our
filing up his place in cur heart with other things.
Qj How is God's eternity profaned?
A. By our neglecting to think of his eternal purposes
and love \ and our not preparing for an eternity to come*
Q_. How is God's unchangeableness profaned ?
A. By our conceiving that prayer can change his pur-
pose, or fearing that sin may alter his love 5 and by our
unstedfastness in our Christian profession or practice.
Q. How is the almighty power of God profaned ?
A. When it. is despised, distrusted, resisted, or when
trusted on for assistance in sin, Isa. xxxvi, xxxvii.
Q. How are God's infinite wisdom and knowledge $*ro-
faned >
A. By our curious prying into his secrets, measuring
the mysteries of his word by our reason, judging the hearts
and intentions of others, despising or distrusting his direc-
tion, or charging with folly his words or works.
Q. How is God's holiness profaned ? A. By our
disliking it, mocking at sin, at saints, or holy things, and
neglecting the diligent study of holiness in heart or life.
Q. How is God's justice profaned ?
A. By our not imitating it, not fearing to live in sin-,
not embracing Christ's righteousness for satisfying it, and
not expecting all blessings from it through his merits.
Q. How is God's goodness and mercy profaned ?
A. By our not enlarging our hearts to receive it ; be-
ing discouraged, by our sinfulness, from seeking grace or
glory ; offering our good works to God as a price of sal-
vation 5 or sinning because grace doth abound.
Q. How is God's patience abused ?
A. By our not admiring it 5 contemning lesser strokes
226 Of the Sinsfortidden Quest. 55*
and warnings •, and not imitating it in our patient wait*
ing on God," and bearing with such as offend us.
Q. How is God's truth profaned ?
A. By our suspecting his sincerity, discrediting his
word, or expecting the accomplishment of promises with-
out using the appointed means, 1 John v. 10.
Q^ How is God's being the living God profaned ?
A. By our neglecting to improve him as our life, and
by not living to him, Jer. ii. 13.
Q. How is God's being the one only God profaned ?
A. By dividing our heart and life between him and idols.
Q. How is the mystery of the Trinity profaned ?
A. By ridiculing it ; by erroneous conceptions and re-
presentations of it j and by indifference about distinct
communion with the three persons in it, 1 John ii. 22, 23*
Q. How is Christ as Mediator profaned and abused ?
A. By our neglecting him as the way to the Father $
expecting salvation through him in ignorance and unrigh-
teousness, or partly by our own works and strength j or by
usin'j his name to authorise any wickedness, 1 Cor. i. 23.
Q. How are God's ordinances in general profaned ?
A. By our using them in an ignorant, carnal, careless,
hypocritical, legal, lifeless, or licentious manner.
Qj. When do we use the ordinances of God ignoranily ?
A. When we use them without knowing their institu*
tion, nature, and ends, Acts xvii. 23.
Q. When are the ordinances of God used carnally ?
A. When we attend upon them only with our-bodics^
or for some carnal advantage, John vi. 26.
Qj When are they used carelessly ? A. When we-at-
tend them without earnest concern to find God in them.
Q. When are they used in an hypocritical manner ?
A. When, in attending on them, we study to appear
saints when we are not,, or to seem better than we are.
Q. When are God's ordinances used in a legal man*
ner ? A. When we attend on them to alone for our
sins, or to purchase grace or glory to us, Isa. lviii. \i — 7.
Q. When are they used in a licentious manner ?
A. When they are used as a m~an< of performing or co*
vering some malicious, lascivious? or covetous design.
Q. When are they used in a lifeless manner :
A. When we attend on them Avit^ sleepy or drowsy bo-
dies, or without the active exercise of spiritual grace,.
Quest, 55* in the third Commandment. 227
Q. Is it a very great sin to indulge ourselves in a sleepy
attendance on God's ordinances ? A. Ya \ it is a
mocking of God to his face, and turning the means of sal-
vation into poison to our soul, Lev. x. 2 Cor. iv. 4.
Q. Is not the more particular abuse of God's ordinan-
ces also forbidden in this comma. -d ? A. Yes.
Q. How is meditation profaned ? A. By our think-
ing on trifles, or mostly on the circumstantials cf religion j
or having our mind easily led aside from spiriiual objects*
Q. How is self-examination piofaned?
A. By our trying ourselves by unscriptural marks ; or
without an impartial and earnest desire to know our real
State and case, Rev.iii 17. Isa. Iviii. 2, — 1. Luke xviii. 1 1.
Q. How is prayer profaned ? A. By our not pray-
ing in Christ's name •, praying for unlawful things, or for
things lawful without due submission to God's will ; by
rash calling on God to save, bless guide preserve^ &c. J
or by calling on Satan to take or hurt any.
Q. How is prayer further profaned ?
A. By superstitious limiting it to particular days, hours,
or words j and using undecent gestures or words j or,
in social prayer, words not easily understood.
Q. How is singing of psalms profaned ?
A. By our neglecting to join with others in it ; want-
ing affections suited to the expressions sung ; attending
more to the melody of the voice, than the frame of our
heart : and by sudden wearying of the exercise, &c.
Q. How is the preaching of God's word profaned ?
A. By preaching without a regular call, or chiefly for
gain or honour \ by preaching error or truth in a wrong
manner *, or preaching with theatrical ges>ures, or in
-words the hearers cannot understand, or which tickle
their fancy or passions, rather than touch their conscience,
1 Cor. ii. I, — 5.
O. How is the reading and hearing of God's word pro-
faned? A. By reading and hearing it out of curiosity,
chiefly to inform our judgment, or to pass the time, or
found jests, rather than to make us holy.
Q. How is the administration of baptism and *he Lord^s
supper profaned ? A. When these ordinances are ad*
ministered by such as are not true gospel ministers, or to
such as are not proper members of the visible church ; or
228 Of the Sins forbidden Quest. 55.
are administered in a private and superstitious manner,
Matth. xxviii. 19. 1 Cor. x. 16, 17. and xi. 23, — 29.
Qj How is the receiving of the sacraments profaned ?
A. When we attend on them without due preparation,
or suitable exercise of grace ; and when we rest in thera as
infallible securities of salvation ; or neglect to improve
them after receiving them, 1 Cor. xi. Luke iii.
Q. How is fasting profaned? A. In our fasting for
wicked or doubtful causes j or to further strife, or atone
for sin ; or without faith's view of a crucified Christ, and
sincere resolution to turn from the sins which we confess.
Q. How is religious instruction of families profaned ?
A. When it is not performed in a careful, patient, and
impartial manner ; nor suited to the capacities of those
who are instructed, Deut. vi. 7.
Q. How is religious conference profaned ?
A. By our studying therein to shew our abilities ; or
talking mostly on disputed and circumstantial points.
Q. How are religious vows profaned ?
A. By our vowing what is sinful, trifling, doubtful, or
impossible ; vowing to serve God on condition he will save
us ; or by vowing in our own strength, or without a se-
rious resolution to perform our vows, Eccl. v. 4.
Q. How is public covenanting profaned ?
A. By forcing men to it ; admitting such as are igno-
Tant and profane*, or covenanting in such a manner as
tends to promote division, contention, and pride»
f Qj^ How is swearing of oat hs profaned > A. By our
swearing what is trifling, false, or doubtful; or without a
due call, and fear of God upon our spirit, Jer. iv. 2.
Q. Is it not dreadful wickedness to cry cut on slight
occasions, The Lord knows , God knows ; or to confirm
our assertions with od, troth, faith, conscience, soul, devil,
fiends and other minced oaths ? A. Yes \ and such
profane swearers ought not to bs credited.
Q. How are lots profaned ?
A. By our using them to discover future events, or
things lost ; or to determine trifling disputes, or such as
human prudence might have easily decided; or when we
reflect on the lot after it is cast.
Q. Is it a great sin to play at cards or dice ?
A. Ye s; for it irreverently calls God to be arbitrator
in a trifle ; is the source of much idleness, strife, and
Quest. 55. in the third Com??i andment. 229
profane swearings and a chief delight of profane persons y
and leads in men to heathenish affections, words, and prac-
tices, Prov. xvi. 33. 1 Thess. v. 22.
Q. How is church government profaned ?
A. By setting up false forms of it ♦, despising and oppo-
sing it *, or perverting it, to please the humours, and sup-
port the carnal interests of men, Micah vi. 16.
Q. How is church discipline profaned?
A. When it is inflicted in a disorderly, proud, and
partial manner, or upon improper objects ; when it is de-
spised, opposed, used as a satisfaction for sin, exchanged
for money, or removed without evidence of repentance.
Q. How is God's word in general profaned?
A. By our denying, despising, ridiculing, and jesting
on it, misapplying, or wresting it to sinful purposes..
Q. How is God's law profaned £
A. By our contracted views of its extent j presenting
our vile righteousness as an obedience to it ; seeking hap-
piness by it ; or despairing of life because of its rigour.
Q. How is the gospel of God profaned ?
A. By our discrediting his offers ', turning it into a
new law ; or taking encouragement to sin from the grace
of it, 1 John v. 10.
p. How are the decrees of God profaned or abused ?
A. By our curious prying into, deriding, or misrepre-
senting them; or taking encouragement from them to ne-
glect the use of appointed means, Deut. xxix. 29.
Q^ How is God's work of creation profaned ?
A. By our making his creatures occasions or instru-
ments of pride, intemperance, lust, or other wickedness j
i and by sporting at their hurting or destroying one another.
Q. How is God's work of providence profaned X
A. By our neglecting to study the language of them y
misinterpreting, quarrelling with, and fighting- against
I them $ and our ascribing the events thereof to second
causes, or what is profanely called chance, Jer. v. 3, 4.
Q. How is God's work of redemption profaned ?
A. By our denying or deriding any part of it, disre-
• garding an interest in it, and not walking worthy of it.
Q^ "W hat reason is annexed to this third commandment
11 to deter us from the profanation of God's name ?
A. A very dreadful one j namely, that the Lord 'will'
not hold him guiltless that taketh his name in vain*
t u .
2S0 Of the Reasons annexed, &c. Quest. 56.
Q^ What doth the Lord's not holding him guiltless
mean ? A. That the Lord will not suffer such as
profane his name to escape his righteous judgment.
Q. Should men punish the more gross blasphemies and
profanation of God's name ? A. Yes ; he that blas-
phemeth the name of the Lord, shall surely be put to death.
Q. Why then do such gross profaners of God's name
so often escape punishment from men ?
A. Because many magistrates and great men are princi-
pal profaners of God's name, or want due zeal for his
glory, Micah. iii. 1, 2.
Q. Can any such as profane God's name by perjury,
habitual profane swearing of broad or minced oaths, escape
God's wrath i A. No ; he will make their plagues
"wonderful, except they repent, Deut. xxviii. 58, 59.
Q. Do not such profane persons often escape visible
judgments in this life? A. Yes; but their torments
in hell shall be the more dreadful, Rev. xvii. 20.
Q. How- shall the blasphemers of God's name be pu-
nished in hell ? A. Their cursing and blasphemy
shall become their everlasting punishment ; their profane
tongues shall for ever burn in hell-fire, and they shall
gnaw them for pain, Luke xvi. 24. Rev. xvi. 10, 11.
O. Why doth God so punish profane swearing?
A. Because it is so heinous a crime, committed with-
out any provocation from God, or any temptation of pro-
fit or pleasure to the sinner.
Qu. 57- Which is the fourth Commandment?
Answ. The fourth commandment is, Re-
member the Sabbath-day, to keep it holy. Six
days shalt thou labour, and do all thy work. But
the seventh day is the Sabbath of the Lord thy
God: in it thou shalt not do any work, thou, nvr
thy son, nor thy daughter, thy man-servant \ nor
thy maidservant, nor thy cattle, nor the stran-
ger that is within thy gates. For in six days
the Lord made heaven and earth, the sea, and
all that in them is, and rested the seventh day:
wherefore the Lord blessed the Sabbath-day, and
hallowed it.
Quest. 58. Of the Duties required, &q. 251
Quest. 58. What is required in the fourth
commandment f
Answ. The fourth commandment requireth
the keeping holy to God, such set times as he
hath appointed in his word; expressly one whole
day in seven, to be a holy Sabbath to himself.
Quest. 59- Which day of the seven hath God
appointed to be the meekly Sabbath ?.
Answ. From the beginning of the world to
the resurrection of Christ, God appointed the
seventh day of the week to be the weekly Sab-
bath ; and the first day of the week, ever
since, to continue to the end of the world,
which is the Christian Sabbath.
Quest. 60. How is the Sabbath to be sanctified?
Answ. The Sabbath is to be sanctified by a
holy resting all that day,, even from such world-
ly employments and recreations as are lawful
on, other days ; and spending the whole time
in the public and private exercises of God's
worship, except so much as is to be taken up
in the works of necessity and mercy.
Quest. .61. What is forbidden in the fourth
commandment f
Answ. The- fourth commandment forbid-
deth the omission or careless performance of the
duties required, and the profaning the day by
idleness, or doing that which is in itself sinful,
or by unnecessary thoughts, words, or works,
about worldly employments or recreations.
Quest. 62. What are the reasons annexed
to the fourth commandment?
Answ. The reasons annexed to the fourth
sommandment, are, God's allowing us six days
U 2
232 Of the Duties required Quest. 68.
of the week for our own employments, his chal-
lenging a special propriety in the seventh, his
own example, and his blessing the Sabbath-day.
Q. What is to be here understood by the Sabbath day ?
A. A day of holy rest, Exod. xxxi. 17. Isa. lviii. 13.
Qj, Doth the light of nature require the observance of
a Sabbath ? . A. It requires, that some part of our
time be set apart for the public service of God j but shews
not what particular time, or how much time.
Q. What part of time does the fourth commandment
require for a Sabbath to the Lord ?
A. One whole day in seven.
Q. Whether is this commandment moral or ceremonial?
A. It is moral, and binding on ail men in all ages.
Q^Hovv prove you that ? A. It, with the other
commandments, was written by God on tables of stone,
and published in the midst of the moral law 5 it is inforc-
ed by moral reasons j and did bind strangers as well as
Jews ; and the Sabbath was appointed in Paradise, be-
fore there were any ceremonies, Exod. xx. 8, — 11.
Q. Is not the observance of the precise day of the week
ceremonial ? A. That circumstance is changeable,
but not properly ceremonial.
Qj. How then was the Sabbath called a sign to the Is-
raelites ? A. This was only an additional use of the
Sabbath, added to the principal and moral end of it.
Q. Ought not men to maintain an holy frame of spirit
every day ? A. Yes, Gal. v. 25. Rom. viii. 6.
O. What need then is there of a weekly Sabbath ?
A. That God may be more solemnly worshipped, the
finishing of his principal works remembered, spiritual love
encouraged, heaven represented, men's souls more regard-
ed, and the bodies of men and beasts refreshed.
Q. What special marks of honour hath God put upon
this fourth commandment ? A. It is introduced with
a solemn charge to remember it ; it expresseth both what
is required, and what is forbidden *, and hath most rea-
sons annexed to it, Exod. xx. 8 — 11.
• £). Why hath God put such special honour upon the
fourth commandment ?
A. Because sin, Satan, and the world, do so much
Quest. 58. in the fourth Commandment. 233
oppose the right observance of it \ there is least light of
nature for it j and a conscientious regard to it greatly pro-
motes our keeping of the other commands.
Q. Doth this command require any more time than one
■whole day in seven for the worship of God ?
A. It respects the time of worship in general, and so
extended to the Jewish holy-days ; and still implicitly re-
quires days of fasting and thanksgiving, and time every
morning and evening for our worshipping God in secret,
and in our families.
Q. Doth God fix the precise time for fasts and thanks-
giving, and for our secret and private worship, as he did
for the Jewish holy-days ?
A. No j he appoints the duties and their general sea-
son *, but allows men to fix the precise day or hour, ac-
cording to the general rules of edification, Joel ii. 3.
2 Cnron. xx. Ezra ix, x. Jonah iii.
Q. May the church appoint holy days, to remember
Christ's birth, death, temptation, ascension, &.c.
A. No ; as God hath abolished the Jewish holy days
of his own appointment, so he hath given no warrant to
the church to appoint any ; bat hath commanded us to
labour six days, ex-eept when Providence calls us to hu-
miliation or thanksgiving ; and expressly forbids us to ob-
serve holy-days of men's appointment, Col. ii. 16. Gal.
iv.10, 11.
O. What is the difference between a fast-day and an
holy-day ? A. The day of a fast is changeable, and
esteemed no better in itself than another day ; but a holy-
day is fixed to a certain time of the week, year, or moon,
and reckoned better in itself.
Q. How much of one day in seven is to be kept as a
Sabbath to the Lord ? A. The whole natural day,
consisting of twenty-four hours, Deut. v. 14.
g. When doth the weekly Sabbath begin ?
A. In the morning immediately after midnight..
Q. How prove you that?
A. As Christ rose early in the morning, and the even-
ing after is called the evening ofthe same day •, and Mo-
ses6said, Tomorrow (not this night) is a Sabbath to the
Lord, John xx. 1, 19. Exod. xvi. 23. .
£). How then is it said, Lev. xxiii. 32. From evening
to evening shall ye celebrate your Sabbath.
U 3
23,4 Of the Change of the Sabbath. Quest. 59.
A. That related to the ceremonial, not to the weekly
Sabbath.
Q. When was the weekly Sabbath first instituted r*
■A. Immediately after the creation, Gen. ii. 3. j and
it was observed by the godly patriarchs, as Enoch, &c.
O. Why then have we no express accounts of the ob-
servance of it till Israel came out of Egypt ?
A. Because till then the scripture history is very brief.
Q. On w-hich day of the week was the Sabbath at first
appointed ? A. On the seventh ; for thereon God
rested from creation- work, Gen. ii. 2, 3.
O. How long did the weekly Sabbath continue on the
seventh day ? A. From the beginning of the world
to the resurrection of Christ, Heb. iv. 4, — 10.
Q. On which day of the week is the Sabbath now ap-
pointed ?
A. On the first day, Acts xx. 7. 1 Cor. xvi. 1, 2.
Q. Why was it fixed on that day ? A. To keep
up the remembrance of Christ's resting from his sufferings,
and rising from the dead, Matth. xxviii. 1. Heb. iv. 10.
Oj How prove you, that the Sabbath was changed
from the seventh to the first day of the week?
A. The first day of the week, or eighth day, was pro-
phesied of as a Sabbath \ and the apostles and primitive
Christians did always, after the resurrection of Christ,
meet for public worship on it, and called it the Lord^s day,
Ezek. xiiii. 27. John xx. 19, 26. Acts xx. 7. 1 Cor.
xvi. 1, 2. Rev. i. 10.
Q. How prove you, that the example of the apostles
is a sufficient warrant \ A. Because, by being inspired
by the Holy Ghost, they taught and enjoined nothing
but the will and command of Christ, 1 Cor. xi. 23.
Q. How prove you the reasonableness of changing the
Sabbath from the seventh to the first day of the week ?
A. Because resting from the purchase of redemption is
Snore glorious than resting from creation-work, Rom. i> 4*
Q. Why was this change expedient ?
A. That Christ might shew his divine authority, and
set up a standing evidence of his incarnation and resurrec-
tion -, and make the time, as well as matter of New-Tes-
tament ordinances, point to himself, Heb. iv.
Q. Are all Christians then bound to keep this first-day
sabbath till the end of the world ?
Quest. 60. Of sanctifying the Sabbath. C2S5
A. Yes j and hence it is called, the Christian Sabbath.
Q^ Why then does Paul say, Let no man judge you in
respect of Sabbath-days, Col. ii. 16.? A. His meaning
is, that, under the New Testament, we should not adhere
to the ceremonial and Jewish sabbaths.
Q. Why are the persons required to observe this com-
mand so expressly named in it ? A. That none may-
pretend he is exempted from keeping the Sabbath.
Qj Why is the charge of keeping this command princi-
pally directed to parents, masters, and magistrates ?
A. Because they should not only observe it themselves,
but also oblige those under them to keep it, Gen. xviii. 19.
Qj If superiors keep the Sabbath themselves, can their
inferiors open breach of it be charged on them ?
A. Yes , if they could have hindered it, 1 Sam. iii. 13.
Qj. Why is it required that labouring beasts rest on the
Sabbath ? A. That they may share of the benefit of
God's Sabbath (or rest) j and may not, with their labour,
give disturbance to men, Exod. xxiii. 12. and xx. 10.
Q^ Who sanctify or hallow the Sabbath-day ?
A. God doth it, and men ought to do it.
- Qj How doth God sanctify the Sabbath ? A. By mak-
ing it holy by his command and example, Exod. xx. 11.
Q. How do men sanctify it ? A. By keeping it holy.
Qj, How are we to keep the Sabbath-day holy ?
A. By an holy rest and holy employment on that day.
Q. What are we to rest from on the Sabbath-day ?
A. From all worldly employments and recreations.
Q. In what manner must our whole man rest from these \
A. In an holy manner, Deut. v. 12.
Q. How must our rest on the Sabbath be holy?
A. It must be the rest of holy persons, in order to our
promoting and delighting in holy exercises, Isa. lviii. 13.
Q. In what holy employment should we be exercised on
the Sabbath ? A. In the public and private exercises
of God's worship, Isa. Ixvi. 23. Prov. viiL 34.
Q. How should we prepare for the Sabbath before it
come ? A. By self-examination, timeous laying aside of
our earthly business, thinking of the solemnity of the Sab-
bath, and longing for the approach of it, Neh. xiii,
Q, Why should we earnestly long for the Sabbath ?
A. Because on it God often giveth his people sweet
and sanctifying communion with himself, Isa. lviii. 13, 14.
236 Of Sanctifying the Sabbath. Quest. 6QJ
Q. How are Ave to be employed in the morning of. the
Sabbath-day ? A. In rising early to meditate on di-
vine things, especially the work of redemption ; in reading
God's truths, praying to, and praising him in secret, and
with our families, Psalm xcii.
Q. Should not our awaking on the Sabbath much im-
press us with the views of our eternal state? A. Yes^-
£). What are the public exercises of God's worship on
the Sabbath-day ? A. Prayer, singing of Psalms,
reading, preaching, and hearing God's word ; and admini-
stration of the sacrament?, Luke iv. 16. Acts xx. 7.
Q. In what should Ave be employed, when going to
and from public ordinances ?
A. In meditation, ejaculatory prayer, and religious con-
ference, Psalm cv. Mai. iii. 16.
Q. How should we be employed in the evening of the
Sabbath ? A. In meditating on, repeating, and pray-
ing over what we have heard j and instructing our fami-
lies, and calling them to give an account of what they have
been hearing, Psalm i. 2. Mark iv. 34.
Q. Why ought we to call our families to an account of
what they have heard ? A. To cause them hear with
more attention, and remember what they hear.
Q. In what manner is the Sabbath to be sanctified ?
A. With sincerity, carefulness, delight, and reverence.
Q. In what, besides the exercises of God's worship,
may we be employed on the Sabbath ?
A. In works of necessity and mercy, Mat. xii —1.5.
£). What call you works of necessity ?
A. Such as could by no means be done before, or de-
layed till the Sabbath is over: as quenching the fire^of
houses, defending ourselves against enemies, &c.
Q. What call you works of mercy ?
A. Such as necessary eating and drinking, relieving the
poor, visiting the sick, feeding or relieving cattle, &.c.
Q. What is in general forbidden in the fourth com-
mandment ? A. The profanation of the Sabbath.
Q. How many ways is the Sabbath profaned ?
A. Five ways •, by omission, or careless performance of
the duties required ; by idleness, or doing that which is in
itself sinful •, and by unnecessary thoughts, words, or works,
about worldly employments or recreations.
Quest. 61 . Of the Sins forbidden, &c. 237
Q. Are not days devoted to humiliation and thanks-
giving profaned in the same manner ? A Yes.
Q. Do we profane the Sabbath by reading and pray-,
ing at home, when we should be attending public ordi-
nances ? A. Yes j it is to set one divine ordinance
against another. See Zech. xiv. 17.
Qj Is it very sinful to neglect attendance on public
prayers, and singing of psalms, while we punctually attend
sermons ?
A. Yes ; it evidenceth our enmity against the glory of
God, and the more spiritual things j for in sermons men
can more shew their parts, and feed their curiosity, than
in prayer, and especially in praise, which so eminently
tend to exalt God alone, Psalm xcvi. 1.
Q. How is the Sabbath profaned by care/ess perform-
ance of the duties required ? A. By our worshipping
God, or being employed in the works of necessity or mer-
cy, without a holy and spiritual frame of heart.
Q. How is the Sabbath profaned by idleness ?
A. Ey our lying more in our beds on it than upon
other days : or spending the time in sleep or sloth in our
houses, gardens, or fields, Isa. lviii. 13. Matth. xx. 6.
Q. How is the Sabbath profaned by doing that which
is in itself sinful ? A. By lying, stealing, drunkenness,
whoredom, &c. committed on that day, ILzek. xxii. 38.
Q. How many ways is the Sabbath profaned by carnal
or worldly thoughts, words, or works ?
A. Three ways ; before, on, or after the Sabbath.
Q. How do we profane the Sabbath by them, before
it come ?
A. By so oppressing our bodies or minds with earthly
business and cares, as to unfit us for performing the duties
of the Sabbath, Isa. lviii. 13. Mai. f. 13.
Q^How do we profane the Sabbath by what is done
after it is over ? A, By plunging our bodies or minds
into such an hurry of worldly business soon after the Safe-
bath, as destroys the impression of Sabbath exercises, and
hinders the improvement of them, Amos viii. 5.
Q. How is the Sabbath profaned by carnal thovglits ?
A. By our thinking on worldly business, or chiefly on
the circumstantials of religion, on that day, Isa. lviii. 13,
Q. What carnal thoughts are most sinful on the Sab-
bath?
238 Of the Reasons annexed Quest. 62.
A. Such as we entertain while engaged in God's worship.
Qj How do we profane the Sabbath by carnal words ?
A. By talking of worldly affairs, common news, or
mostly of the circumstantials of religion, Isa. lviii. 13.
Q. How do we profane the Sabbath by carnal looks ?
A. By idle or curious gazing on our own or others per-
son, dress, houses, beasts, fields, &c. on that day.
Q. How do we profme the Sabbath by worldly works $
A. By our journeying to visit friends in health, or
transact business •, by carrying in water, or garden stuffs 5
walking in fields for recreation ; gathering in crowds in
streets or houses, or carnal conversation ; or applying me-
dicines, without absolute necessity, to prevent the hindrance
of our earthly labour on another day, Jer. xvii. Neh. xiii.
Q. Is it very sinful to make cheeses or hay, or to sell
fish, or bear burdens, reap corn, &c. on the Sabbath,
when otherwise we must suffer great loss ? A. Yes} we
are unworthy of the Christian name, if we prefer our car-
nal gain to the glory of Godr Neh. xiii. 15, — 22.
Qj. Is Sabbath-breaking a very horrible crime ?
A. Yes; it is a sin against great love, and the source
of many other sins ; God commanded a man to be stoned
to death for gathering sticks on the Sabbath ; and hath
threatened and destroyed nations for breach of it, Ezek. xx#.
Q. How many reasons are annexed to the fourth com-
mandment ? A. Four, Exod. xx. 9, 10, 11.
Q. What is the first reason ?
A. God's a /lowing us six days of the week for our own
employments, while he has taken but one to himself.
Q-. What is the force of this reason ?
A. That when God hath taken to himself so much less-
time than he might have claimed, and given so much ta
us, we should chearfully give him that which he hath re-
served for himself.
Q. What is the second reason annexed to the fourth
command ? A. God's challenging a special propriety
in the seventh day as a holy Sabbath to himself.
Q. What is the force of this reason ?
A. That the Sabbath being God's right, it is very sin-
ful to rob him of it, Mai. iii. 9.
Qj. Whether is it worse to rob God of his time or ho-,
nour, or to rob men ? A. It is far worse to rob God.-
Quest. 62. to \%he fourth Commandment ■. %3Q
Q. Why then is robbery of God so common among men?
A. Because they are ignorant of God ; and do not con-
sider, that robbery of him, and particularly breach of Sab-
bath, shall be punished with eternal torments in hell.
Q. What is the third reason annexed to the fourth
command ? A. God's own example^xw working six
days in creation-work, and resting on the seventh
Q. Wherein lieth the force of this reason ? A. That
it is the greatest honour to imitate the example of God.
O. What is the fourth reason annexed to the fourth
command ? A. God's blessing the Sabbath-day* -
Qj How doth God bless the Sabbath-day ?
A. In setting it apart for his worship and imparting
blessings to men, John xx. 18, 26.
Q. Where lieth the force of this reason ?
A. That when God hath set apart a day to bless us, we
should carefully wait on him to receive his favours.
Q. Can one who allows himself in Sabbath-breaking,
prosper in religion through the week ? A. No •, for he
neglects on Sabbath to wait for, and receive the blessing
©f God, which alone makes rich in good works.
Q. What connection hath our obedience to the second
table of God's law with our obedience to the first ?
A. Obedience to the first table is as it were the root,
and obedience to the second the fruit 5 so that none can
properly perform the duties of one table, while he neglects
those of the other, Matth. xxii. and xxiii.
Quest. 63. Which is the fifth commandment?
Answ. The fifth commandment is, Honour
thy father and thy mother; that thy days may
be long upon the land which the Lord thy God
giveth thee.
Quest. 64. What is required in the fifth
commandment ?
Answ. The fifth commandment require th the
preserving the honour, and performing the du-
ties, belonging to every one in their several
places and relations, as superiors, inferiors, or
equals.
240 Of the Duties required Quest. 63, 64;
Quest. 65. What is forbidden in the fifth
commandment 9
Answ. The fifth commandment forhiddeth
the neglecting of, or doing any thing against
the honour and duty which belongeth to eve-
ry one in their several places and relations.
Quest. 66. What is the reason annexed to
the fifth commandment?
Answ. The reason annexed to the fifth com-
mandment, is, a promise of long life and pros-
perity (as far as it shall serve for God's glory
and their own good) to all such as keep this
oommandment.
Q. Doth very much of practical religion lie in a proper
performance of the duties of the second table of the law I
A. Yes 5 the same acts which are done out of obedi-
ence to men, are civil, when performed out of regard to
God's authority, are religious obedience, James i. 26.
Q. When do we perform the duties of the second table
in a religious manner ?
A. When we perform them from love and regard to-
God, chiefly for his glory, depending on his promised
strength, and hoping for acceptance only through Chvict,
Col. iii. 17. 1 Pet. iv. 11.
Q. What doth the second table of the moral law con-
tain ? A. Our duty to man, Matth. xxii. 39.
Q. How do the six commands of the second table differ?
A. The fifth command respects man's various relations,
the sixth his life, the seventh his chastity, the eighth his
•wealth, the ninth his good name, and the tenth the most
inward dispositions of his heart, Deut. v. 16, — 21.
Q. In what different relations do men stand to one
another ?
A. In the relation of superiors, inferiors, or equals.
Qj. Whom do you understand by superiors ? A. Such
as are above others, as parents above their children.
Q. Why are all superiors called^7//^r and mother in
the command ?
Quest. 84. in the fifth Cammandrnent. 241
A. Because, like parents, they have authority over,
influence upon, and ought dearly to love their inferiors.
Q. Whom call you inferiors I A. Such as are be-
low others, as children are below their parents.
Q. In respect of what are persons superiors or inferiors
to one another ? A. In respect of age, authority,
influence, gifts, or graces.
Q. Whom call you equals ? A. Such as have much
the same authority, age, influence, gifts, or graces.
Qj What are the principal classes of superiors ?
A. Parents, husbands, masters, ministers, and magi-
strates.
Q. What are the principal classes of inferiors ?
A. Children, wives, servants, people, and subjects.
Q. How may the duties belonging to these relations
be performed ? A. By our exercising the graces re-
specting men in general, and fulfilling the duties belong-
ing to our particular stations, Matth. vii. 12.
Q. What graces respecting men in every station are
necessary ? A. Temperance, meekness, humility, gentle-
ness, goodness, peaceableness, and brotherly kindness.
Q_. What is temperance ? A. The due abstinence
from meat, drink, and fleshly pleasures, 1 Cor. ix. 25.
Q. Why is temperance necessary ? A. To keep
ys sensible of our duty, and mindful of heavenly things.
Q. What is meekness ? A. A calmness of spirit un-
der provocations and injuries, 1 Pet. ii. 23.
O. Why should we study meekness ? A. It is pleasant,
profitable, and honourable, and makes us like Christ.
Q^. How may we attain meekness ?
A. By daily views of the patience and mercy of Godf
and of the meekness of Christ j by maintaining the exer-
cise of reason in our souls, and low thoughts of ourselves,
Psalm Ixxxvi. 15.
Q. In what doth humility towards man consist I
A. In meddling only with our own affairs, cheerfully
giving every man his own due honour, and esteeming o-
thers better than ourselves/ E ph. v. 21. and iii. 8.
Q. Why should we study humility towards men ?
A. It tends much to render us happy, by preventing
jealousy, discontent, anger, and envy j and it is very ho-
nourable, being respected both of God and mem
Q. How may we attain this humility ? A. By con-
242 Of the Duties required Quest. 64.
sidering how- vile we are in God's sight ; and that all the
good things which we have are his free gifts, 1 Cor. iv. 7.
Qj Wherein doth gentleness or lenity consist ?
A. In our kindness and condescension to others \ easi-
ness to be persuaded to good, and dissuaded from evil ;
and. readiness to consider, bear with, and put the best con-
struction on the tempers, words, or actions of others.
Q. Why-Should we study lenity and gentleness ?
A. It makes us like God ; renders conversation plea-
sant j and we need that others exercise lenity towards us.
Q. Wherein doth goodness ox benignity consist ?
A. In believing good of, and wishing and doing good
to, and rejoicing in the welfare of others, 1 Cor. xiii. 4, — 7.
Q. How is goodness to be exercised towards -such as
are in misery and distress ?
A. In pitying, supporting, comforting, and relieving
them, 1 John iii. 17. Heb. xiii. 16.
Q. How is goodness to be exercised towards our ene-
mies?
A. In praying for their conviction or conversion, and
waiting for opportunities to render them good for evil.
Q. Why should we study goodness or benignity ?
A. It makes -us like God, happy in ourselves, and e-
minently useful to others, Matth. v. 43, — 48.
Q. W"herein doth peaceabieness consist ?
A. In our readiness to part with some degrees of our
right for the sake of peace, and to exert ourselves to mak«
or maintain peace between others, Gen. xiii. 8, 9.
O. How far ought wre to pursue peace with men ?
A. As far as we can without sin, Heb. xii. 14.
Q. Why should we follow peace ? A. That we may
resemble the God and Prince of peace, adorn our profes-
sion, and render ourselves and others easy, Matth. v. 9.
Qj How should we study peace?
A. By praying for the Spirit of peace ; studying to
be humble, to observe the good that is in others, and
to avoid envy, tale-bearing, and rash censuring, Phil. ii. 3.
Prov. xxvi- 20.
O. In what doth brotherly kindness consist ? A. In
our love to, and familiarity with the saints, on account
of Christ's image in them, Psalm cxix. 63. and xvi. 3.
Q. Why should we exercise this kindness towards th«|
saint I A. They are the most excellent ones of the
Quest. 64. in the fifth Commandment, 243
eartJir most precious in God's sight, and shall be our ever--,
lasting companions in glory, Psal. xvi. 3. and cxix. 63; ;
O. In what proportion should the saints be loved ?
A. x^ccording to the degree of Christ's image in them.
Q. Why may we not measure our love to them by the
agreement of their sentiments with ours, or the measure
of their good offices to us ? A« Because this would
be to love them for our own, not for Christ^ sake.
Q. What are the advantages of love among saints?'
A. It honours Christ, proves our saintship, promotes
our communion with God, and with one another, and stirs
up others to study religion, John xiii. 35. Mat. v. 16.
Qj, How may love to the saints be attained ?
A. By receiving the spirit of adoption into our heart-,
and the exercise of love to Christ, 1 John i, — v.
Q. What is the duty of parents to their children ?
A. To love, protect, correct, provide, and pray for
them *, instruct them in the principles of religion j encou-
rage them to duty ; and dispose of them in callings and
marriage, as- best suits their disposition and advantage.
Q^How are parents to correct their children ?-'
A. With due severity, without passion, with an eye to
God's glory, and their children's spiritual good, and look-
ing up to God for his blessing on their corrections.
Q. How should parents instruct their children ?
A. By teaching them the truths and dunes ci religion
gs early and seriously as-possible, Prov. xxii. 6.- Deut. vi. 7,
Qj How are children to be encouraged to their duty ?
A. By urging them to it early, often, earnestly, and
"with the most gaining motives j and by commending or
rewarding them when they do well, Psal. xxxiv. 11.
Qj How should parents manifest their love to their
children ?
A. By shewing a tender regard to their bodies, and
much more to their souls, Isa. xlix. 15. Gal. iv. 19.
Q^Is it a true parental love, to love the bodies of our
children most ? A^ No ) we have this love in common
with beasts; and such parents are guilty of the blood of
their children's souls before God, 1 Sam. ii. and iii.
Q. What is the duty of children to their parents ?
A. To esteem, honour, love, and obey them, Eph. vi.
Q^. How ought children to honour their parents ?
X 2
244 Of the Duties required Quest. 64.
A. By speaking honourably of, and humbly to them '
and by reverend carriage before them, Mai. i. 6.
Qj How are children to show their love to their parents ?
A. By delighting in their company and instructions,
chearfully bearing with their infirmities, and providing for
ihem when old and infirm, Gen. xlvii. 12.
Q. How are children to obey their parents ?
A. Ey cheerfully submitting to their reproofs and
tcrrcctions, performing their lawful commands, and hear-
kening to their reasonable advice in their calling and
marriage.
Q. What may be the reason why the mother is ex-
pressly mentioned in this command ?
A. Because she suffers most in the birth and bringing
up of children ; and is most ready to be despised by them,
Prov. xxiii. 22. and xxx. 17.
Q. What are the duties of husbands to their wives ?
A. Faithfulness, love, sympathy, protection, instruction,
*nd prayer with and for them, Eph. v. 25.
Q. What are the duties of wives to their husbands ?
A. Faithfulness, love, sympathy, submissive hearkening
to their counsels, and endeavouring with meekness to win
them to Christ, if they be wicked, 1 Pet. iii. 1, — 7.
Q. In what are husbands and wives to be faithful to
one another ? A. With respect to their soul, body,
bed, name, estate, and secrets intrusted to them.
Q. How are they to exercise love towards one another ?
A. By a de^p concern for one another's eternal salvation,
^nd an earnest care to please, and hide one another's in-
firmities, James v. 20. 1 Pet. iii. 1, — 7.
Q^ What is the duty of masters to their servants ?
A. To use them with gentleness ; give them due food,
wages, and instruction; pray for and with them; restrain
them from sin ; and cause them attend the worship of God
in public, private, and secret, Col. iv. 1. Gen. xviii. 19.
Q. What is the duty of servants to their masters ?
A. To honour and obey them ; pray for them, and
the success of their work; be faithful and diligent in their
service ; and submit cheerfully to their reproof, advice,
and instruction, Titus ii. 9, 10. Eph. vi. 5, — S.
Q. What is the duty of ministers to their people ?
A. To settle among them by a regular call ; take care
chiefly for their souls ; pray much for them j administer
Quest. 65. in the fifth Commandment, 245
all the ordinances of Christ in them faithfully, diligently,
and affectionately ; and be patterns of an holy conversa-
tion among them, 1 Thess. ii. 3, — 13, Acts xx. 17, — 32.
Q. What is the duty of people to their ministers ?
A. To -love, esteem, and pray for them ; provide them
subsistence t support their good name ; and receive gospel
ordinances dispensed by them as from Christ, 1 Thess. v. 12.
Q. What is the duty of magistrates to their subjects ?
A. To govern and defend them with wisdom and cle-
mency, establish and execute good laws, promote religi-
on, discourage evil-doers, and encourage such as do well.
Qt If the magistrate be an Episcopalian, or otherwise
different in religion, or a bad man, doth that any way les-
sen his power ? A. No 5 it only makes him less
capable of using his power aright, as it would do in the
case of a natural father j but till he prove a tyrant, his
power is never lessened, Rom. xiii. 1, — 7. Jer. xxvii. 17-
O. Whom call you a tyrant ?
A. One that either never had a right to govern, or
hath lost it by employing his power for the destruction,
not the good of his subjects.
* Qj What is the duty of subjects to their magistrates ?
A. To defend, honour, obey, pray for, and pay due
tribute to them, 1 Pet. ii. 17. 1 Tim. ii. 1. Tit. iii. 1. .
Q. What is the duty of superiors in age, gifts, or grace,
to their inferiors in these things ? A; To instruct, ad-
vise and encourage them in that which is good , and to
walk as patterns of holiness before them, Tit. ii. 2.
Q. WThat is the duty of inferiors in age, gifts, or grace,
to their superiors in these things ? - A. To love,
esteem, and honour them } to imitate their good pattern,
and follow their admonition and advice, 1 Pet. v. 5.
Q. What is the duty cf equals one to another ?
A. To prefer one another, desire and delight in one
another's good, and be mutual examples in holiness.
Q^Howmany way3 is the fifth commandment broken ?
A. Two ways 5 byneglecting the graces and duties re-
quired, and by committing the contrary sins.
O. What are the sins of parents against their children ?
A. Cruelty, untenderness, xvasting their earthly por-
tions, giving them too much of their will, loving them
more than Christ, loving some better than others, with-
out regard to their virtue, training them up in ignorance
24*6 Of the Sins forbidden, &c Quest. 65.
or wickedness, and opposing their reasonable inclinations
in their calling or marriage, Deut. xxviii. 56. 1 Sara. iii.
13. andii. 29.
Q. What are the sins of children against their parents?
A. Irreverent speeches or carriage towards them ', re-
fusing to submit to their instruction, reproof, or advice j
wasting their substance ; grieving their spirit j neglecting
to support them when old and infirm j and contemning
their consent in their calling and marriage, Gen. xxvi.
34, 35. Prov. xxvii. 24. and xxx. 17.
Q. What are the sins of husbands against their wives ?
A. Unfaithfulness, hatred, bitterness, haughtiness, and
ill-grounded jealousies, &c. Col. iii. 19. Mai. ii. 14, 15.
Q. What are the sins of wives against their husbands ?
A. Unfaithfulness, hatred, imprudent speeches, irre-
verent and haughty carriage, disobedience, groundless
jealousy, prodigal wasting their estate, &c. 1 Pet. iii. 1.
Q What are the sins of masters against their servants?
A. Requiring them to do what is sinful or above their
strength ; rigorous upbraiding or correcting them for their
faults ; with-holding from them due food, wages, or the
' benefit of family instruction and worship; casting them off
when sick, &<:. Eph. vi. 9. Jer. x. 25.
Q. What are the sins of servants against their masters?
A. Despising, defaming, disobeying, or serving them
with eye-service \ wasting and abusing their master's pro-
perty \ neglecting to attend on family instruction or wor-
ship, &c. Col. iii. 22. 2 Sam. xix. 26, 27.
Q^ What are the sins of ministers against their people ?
A. Forcing themselves on them j seeking chiefly their
own carnal gain; carelessness in praying, studying, or
dispensing gospel-ordinances ? preaching error, or truth
unfaithfully and unseasonably, and shewing themselves
patterns of a loose and carnal conversation, Isa. 1 vi. 10,
11, 12.
Qj What are the sins of people against their ministers?
A. Hatred, contempt, and slandering of them ; neglect
of prayer for, and of the ordinances dispensed by them 'y
grieving them with their unbelief and wickedness ; and
with-holding due subsistence from them, 2 Chr. xxxvi. 16.
Q. What are the sins of magistrates against their sub-
jects ? A. Ruling them wijh cruelty and oppression j re-
Quest. 66. Of the Reasons annexed, &c. 247
quiring and encouraging that which is evil, and discou-
raging what is good \ exposing them to enemies ; or chief-
ly seeking their own carnal advantage, 1 Sam. viii. Mic.iii.
O. What are the sins of subjects against their magi-
strates? A. Restraining prayer for them, reviling of
them, disobedience to, and rebellion against them 5 and
refusing to pay them just tribute, 2 Pet. ii. 10. Jude 8.
Q. What are the sins of superiors in age, gifts, ox
grace, against their inferiors in these things ? A. De~
spising and disregarding them ; or encouraging them t©
sin by their example or advice, Rom. xiv. and xv.
Q. What are the sins of inferiors in age, gifts, or grace,
against their -superiors ? A. Despising and contemn-
ing them, or their good instruction or pattern 5 and fol-
lowing their bad example or advice, Isa. iii. 5.
Q. What are sins of equals one against another ?
A. Selfishness, hatred, haughtiness, dishonouring, de-
faming, and enticing one another to sin, Eph. iv. 31.
Q. What is the only reason annexed to the fifth com-
mandment? A. That the keepers of it shall live long in
the land which the Lord God giveth them, Deut. v. 16.
Q. What is meant by this long life ? A. The long
continuance of life, with the blessing and prosperity of it.
Q. Do all that honour their parents, and are faithful
in all relative duties, live long and prosperously ?
A. They either do so, or have the want of it made up
by the full enjoyment of God, Isa. iii. 10. Psal. xix. 13.
Q. With what limitation is this, and all promises of
temporal blessings to be understood ? A. As Jar as it
shall serve for God^s glory, and their own good.
Q. What is the danger of stubborn and rebellious chil-
dren? A. God hath cursed them, and commanded
such to be stoned to death \ and they often come to a mi=
seranle and disgraceful end, Deut. xxi, xxvii. Prov.xxx.17.
Q. How is the fifth commandment, the first command with
promue, when the second hath the promise annexed to it ?
A The fmh is the first of the second table, and is the
only command having a promise peculiar to itself.
Q. Why are reasons annexed to the first five commands?
A. These five are, as it were, the foundation of the rest,
and some of them less inforced by the light of nature.
Q;_ If we perform the relative duties required in the
fifth, can we break the following commands 2
248 Of the Duties required Quest. 67, 68,
A. No *, if we lightly regard ourselves and neighbours
in relative duties, we can neither murder, commit adul-
tery, steal, lie, nor covet, Rom. xiii. 9.
Quest. 67. Which is the sixth commandment ?
Answ. The sixth commandment is, Thou
shalt not kill.
Quest. 68. What is required in the sixth CGm-
mandment ?
Answ. The sixth commandment requiretK
all lawful endeavours to preserve our own life
and the life of others.
Quest. 69. What is forbidden in the sixth
commandment ?
Answ. The sixth commandment forbiddeth
the taking away of our own life, or the life of.
our neighbour unjustly, and whatsoever tend-
eth thereunto.
£h What doth the sixth commandment require?
A. The preservation of life, Eph. v. 28, 29.
Q. Whose life does it command us to preserve ?
A. The life of ourselves and others, 1 Kings xviii."
Q. Of what life are we to study the preservation ?
A. Of our spiritual and natural life, Deut. xxx. 15, 16.
O. What means are we te use for the preservation ©f
our life ? A. All lawful means, and these only.
Q. Can unlawful means promote or preserve the life of
our soul ? A. No, James i. 15. Ezek. xviii. 4.
Q. May we lie, deny Christ's truth, or otherwise sin,
to preserve our own life, or that of others, especially of
eminent saints? A. No •, to save men's natural life by
sin, is to murder our soul, and make an attack on the life
and honour of God, Amos ii. 12, 13.
Q. How then is Rahab commended for saving the life
of the spies by a lie, Heb. xi. ?
A. She is only commended for her faith in receiving
the spies, but not for the lie which she made to save them.'
%iest. 68. in the sixth Commandment. 249
Q, May we not, in some cases, omit the public duties
of God's worship, in order to defend our lives ?
A. Yes ', for God declares that he will have mercy,
end not sacrifice,
Q. What are the lawful means of preserving our natu-
ral life ?
A. A calm and chearful temper ; the moderate use of
meat, drink, sleep, physic, labour, rest, or recreations £
and defending it with cloaths, houses, and armour.
Q. How are we to promote and preserve our spiritual
life ?
A. By diligently attending on gospel-ordinances, and
receiving and improving Christ in them, Is. lv. 1, 2, 3,6,7.
i Q. What calmness of spirit is necessary to promote our
spiritual life ? A. Our conscience quieted with the
blood of Jesus ; our spirit meekened by the love of God j
and comforted with the views of our saving relation to him.
Q. What is the food by which our spiritual life is pre-
served ? A. Christ's flesh and blood, John vi. 32, — 57.
Q. What medicine must heal our spiritual maladies ?
A. God's love, Christ's blood, and his Spirit's influence.
Q. With what raiment must our soul be clothed ?
A. Christ's imputed righteousness, and imparted grace,
Qj In what labour must our soul be exercised to pro-
mote its life ? A. The labour of love to God and roan.
Qj. What rest is necessary for promoting spiritual life ?
A. Our solid satisfaction in God as our a/I, Psal. xvi.
Q. What recreation is necessary to promote spiritual
life ? A. Our walking with, and rejoicing in God,
threugh our Lord Jesus Christ, as our king and friend.
Q. Where must our soul dwell for safety and health ?
A. In God as in Christ, Psal. xci. 1, — 9. and xc. 1.
Q. With what armour must we defend the life of our
soul against sin, Satan, and the world ?
A. With the shield of faith ; the breast-plate of righte-
ousness ; the helmet of the hope of salvation 5 the sword
of the Spirit, which is the word of God j and with ear-
nest prayer, Eph. vi. 11,-18.
Q. Can we sinfully exceed in using these means of spiri-
tual life ? A. No ', we never use them enough.
£). How are we to preserve the life of other men's bo-
dies ? A. By a ready forgiving of injuries ', assisting
aad defending the innocent j punishing murderers with
250 Of the Sins forbidden Quest. 69.
death ; promoting peace between man and man \ and by
charitable distributions to the necessities of the poor.
Q. How are we to promote the life of other men's souls ?
A. By prayer for God's grace to them \ restraining
them from, and reproving them for sin 5 instructing and
encouraging them in the ways of God 5 and providing
them with the outward means of grace to the utmost of
our power.
Q. What is forbidden in the sixth command ?
A. All murder, or unjust taking away of man's life.
Q. Is it unlawful in every case to kill ? A. No j it is
lawful to kill hurtful beasts, or innocent beasts for food j
and to kill men in lawful ivar, necessary self-defence, or
when justly sentenced to death by the magistrate.
Q. For what are magistrates to condemn men to death ?
A. For idolatry, blasphemy, witchcraft, murder, adul-
tery, sodomy, beastiality, incest, &c. Lev.xx. andxxiv,&c
Q. Can we break this command with respect to beasts ?*
A. Yes \ by killing, torturing, and abusing them ; or
by exciting them to kill and torture one another in sport
and cruelty, as at matches of cock-fighting, bear-beating,
and bull-beating, Exod. xxiii. Numb, xxiii. Prov. xii. 10.
Q. Is accidental manslaughter murder ? A. No j ex-
cept it spring from culpable negligence in us, Josh. xx.
Q. Are duels or set combats between men lawful?
A. Duels appointed by public authority, which tend to
prevent the shedding of more blood, are sometimes law-
ful *, but private duels are always sinful, 1 Sam. xvii.
Q. How prove you private duels are sinful ? A. They
spring from pride and revenge, expose men's lives without
ground, pour contempt on the authority of God and of
the magistrate, and make men martyrs for sin«
Q. How may the murder of men be distinguished ?
A. Into the murder of their body and of their soul.
Q. Which of these is worst ? A. The murder of souls,
Q. In what different ways are men guilty of murder ?
A. In heart, gesture, word, or? deed.
Q. How do we commit murder in our heart ? A. By
indulging passion, hatred, anger, envy, malice, and devis-
ing, desiring, and delighting in the hurt of any.
Q. In what doth lawful and sinful anger differ ?
A. Holy anger seeks the glory of God, and the good
©f the offender, and the destruction of his sin ) but sinful
Quest. 69. in the sixth Commandment. 251
passion and anger seek our own honour, and the hurt o£
the offender, Exod. xxxii. Numb. xx. Eph. iv. 26, 31.
Q. Wherein lieth the evil of sinful passion? A. It
unfits for duty, renders reproof hurtful, magnifies injuries,
excites others to sin, and opens our heart to Satan.
Q^. How do we commit murder in our gestures ?
A. By envious, disdainful, and fierce looks j by behold-
ing the distress of others with pleasure or unconcern \ en-
raged gnashing with the teeth, foaming with the mouth,
&.C. Gen. iv. 5. Luke x. 30, — 32. Obad. 12. Acts vii. 54.
Q. How do we commit murder in our words ? A. By
contentious brawling, wrathful imprecation, disdainful and
passionate speeches; and by writings tending to grieve,
enrage, and hurt men's soul or body, or approve of it.
0. How 4o we commit murder in our deeds ?
A. By such actions as injuriously hurt men's soul or body.
Q. Doth the sixth commandment forbid only the ac-
tual taking away of life ? A. No j murder in God's
sight includes whatever tends unjustly to take it away.
Qj, What things tend to the murder of men's bodies?
A. Sparing of murderers ; with-holding the necessary
means of life j . excess in meat, drink, grief, or pleasure j
lust ; covetousness ; ambition , revenge j oppression , smit-
ing ; wounding; and grinding the face of the poor, &c.
Q. What are the most ordinary means of murdering
men's bodies ? A. Unlawful war, drunkenness, glut-
tony, and uncleanness, Jer. ii. 35. Prov. v. 11.
Q^. When is war unlawful ? A. When it
springs from covetousness and ambition, is raised without
first trying peaceably to adjust differences, or tends only
to maintain trifling claims, 2 Kings xiv. S.
Q. Wherein doth gluttony consist ? A. In eating
too often, too much, or too strong or delicate food.
Q. Wherein doth drunkenness consist ?
A. In an excessive desire of liquor, drinking too often,
too long, or to© much, Isa. v. 11, 12, 22.
Q. When do we eat or drink too much ?
A. When we eat or drink more than satisfies and
strengthens nature, and especially when we eat or drink
"till, we partly lose the use of our reason, Jer. v. 8.
■Q, Wherein lies the evil of gluttony and drunkenness ?
A. They murder our body, by breaking its constitution?
252 OftJw Sim forbidden Quest. 6g.
tnd make us like beasts in stupidity; and drunkenness of-
ten makes men like devils in wickedness. Prov xxiii.
Q. Wherein doth the abominable nature of drunken-
ness further appear ?
A. It abusetb God's bounty, our time, and money,
breaks all God's commands, defaces his image in man, ex-
poses to all wickedness and danger, draws on many heavy
c\ ses, and hastens men to hell to drink the cup of God's
eternal wrath, Isa. xxviii. Gal. v. 21.
Q. What shall we then think of such as boast of their
ability to drink much, or of making others drunk ?
A. Such glory in their shame and likeness to Satan ;
are near vengeance, and under the curse of God, Isa. v.
11,-22.
Q. At what season is revelling, gluttony, and drunken-
ness most criminal ?
A. When God is threatening or inflicting very heavy
judgments on us, or our land -, for then they most daringly
contemn God's justice and power, hasten his wrath, and
are rarely pardoned, Isa. xx. 13.
Q. Wherein doth the great evil of murdering men's
bodies appear ? A. It destroys man, who is the image
of God, and our own brother •, it is directly contrary to
our natural conscience and affection *, and is more frequent-
ly pursued witli God's visible judgment than most of other
sins, G"n. iv. and ix. 6. Rev. xvi, xvii, xviii.
Q. What is the worst kind of bodily murder ?
A. A man's murdering of himself, Matth xxvii. 5.
Q. Is it not better to kill ourselves, than live in tor-
ment, or be barbarously and disgracefully killed by others ?
A. No*, self-murder is an evidence of pride, discontent,
and despair ; God alone is master of our life •, torment
here is far easier than in hell ; and after death there is no
place for repentance, 1 Sam. xxxi. 2 Sam. xvii.
O. Can no self-murderer be saved ? A. One may
give himself a wound, of which he may die in a lingering
manner, and yet repent before death ; or a child of God
may, in a frenzy of distraction, kill himself *, but it seems
impossible for such as deliberately kill themselves, by an
immediate death, to repent or be saved, 1 John iii. 14.
Q. How then could Samson, who drew down the house
upon himself, be saved ?
A. His design was not against his own life ; and he
Quest. 69. in the sixth Commandment. 253
had God's special allowance to part with it, in order to
slay a multitude of the Philistines, Judg. xvi. 28, 29, 30.
Q. How are we in general rendered guilty of spiritual
murder ? A. By every sin we commit, Ezek. xviii. 4.
O. How do we murder our own soul \ A. By sin-
fully defiling it, and drawing God's curse on it j and e-
specially by refusing Christ the Saviour of souls, Hos. xiii.
Q. How do we murder the souls of others ? A. By
vexing and grieving them *, neglecting to prevent their
sin, or reprove them for it ; and encouraging them in it,
by command, example, or advice, Lev. xix. 17.
Q. Who are principally guilty of murdering other
men's souls ? A. Heads of families, ministers, magis-*
trates, and professors, Ezek. xxii. Mic. ii, iii. Zeph. iii.
Q. How do heads of families murder their children and
servants? A. By denying them family instruction
and worship in due season, careless performance of these
duties with them, indulging and encouraging them in sin,
Q. How do ministers murder other men's souls I
A. By entering into the ministry without God's call,
which renders their labour unprofitable $ by neglecting due
pains for their people's instruction and conversion ; by
preaching error, or truth in a wrong manner : by admi-
nistration of the sacraments to the ignorant and profane \
and by their loose and carnal example, Jer. xxiii.
Q. How do ministers murder men's souls by a wrong
way of preaching truth ? A. By preaching the law as
a covenant, as if it might and should be obeyed by us to
render us welcome to Christ as a Saviour \ by insisting
chiefly on circumstantial points 5 by preaching to a multi-
tude as if they were all saints, or in such a manner as
makes saints discredit their relation to Christ, or forget
the duty of the present times, Ezek. xxxiii. Jer. xxiii.
Q. How do magistrates murder other men's souls ?
A. By not providing their subjects with schools, and a
pure gospel-ministry ; and by not punishing, but encou-
raging error, superstition, and gross immorality, Mic. iv.l6»
Q. How do professors murder other men's spuTs ?
A. In causing others to stumble at religion by their
ungodly example j dropping or corrupting God's truths
and ordinances *7 or sinning away his presence from the
means of grace, Ezek. xvi. Isa. vi. 9, 10. and lix.
Q. Are we not then all very guilty of murder, and
X T
£54 Of the Duties required Quest. 70, 71*
especially spiritual murder, before God. A. Yes, surely
Q. How may we be cleansed from our blood-guiltiness ?
A. By the application of Christ's blood to our consci-
ence, for the pardon of all our sin, 1 Joh. i, 7. Zech. xiii. L.
Q. What are the best means of preserving us from more
blood-guiltiness ? A. The consideration of its dread-
ful nature ; avoiding temptations to it ; and especially ha-
ving the love of God in Christ shed abroad in our hearts
by the Holy Ghost dwelling in us, Eph. iv. 30, 31, 32.
'Quest. 70. Which is the seventh command-
ment ?
Answ* The seventh commandment is, Thou
. shah not commit adultery.
Quest. 71. IV hat is required in the seventh
commandment ?
Answ. " The seventh commandment requir-
refb the preservation of our own and our neigh-
bour's chastity, in heart, speech, and behaviour.
Quest. 72- What is forbidden in the seventh
commandment if
Answ. The seventh commandment forbid-
deth all unchaste thoughts, words, and actions,
Q^ What is required in -the seventh commandment?
A. The preservation of chastity, 1 Thess. iv. 3, — 7.
O. What do you understand by chastity ?
A. Cleanness and purity from irregular fleshly pleasure.
Q. Whose chastity ought we to preserve?
A. Our own and our neighbour's, lCor. vii. 2, 35, 36.
Q. Wherein is our own and our neighbour's chastity to
be preserved ? A. In heart, speech, and behaviour.
Q, Why should we preserve our own and our neigh-
bourns chastity ? A. Because we are men, not beasts.*,
Christians, not Heathens j and therefore our bodies and
souls ought to be pure temples for the Holy Ghost.
Q^ By what means are we to preserve our chastity ?
A. By watchfulness over our minds and senses ; tem-
perance in eating and drinking *, seasonable fasting •, fer-
ment prayer j the fear and Spirit of God dwelling in us,:
Quest. 71. in the seventh Commandment, 255
and by faith in Christ, and his promises of sanctification 5
diligence in our callings-, and lawful marriage, Job xxxii.l.
O. What is marriage ? A. A lawful joining together
©f a man and woman in individual fellowship during life**
Q. Who instituted marriage ?
A. God instituted it before the fall, to teach us, that
marriage is very honourable, and the privilege of all men,-.
Gen. ii. Heb. xiii. 4.
Q. What are the ends of marriage ? A. The mu-
tual help of parties, regular increase, and education of
mankind, affording the church an holy seed, and prevent*
ing of uncleanness, 1 Cor. vii. Gen. ii. Mai. ii.
Q. When is a marriage lawful ?
A. When it is contracted, with consent of their pa-
rents, between one single man and a woman come to the
years of discretion, duly distant in affinity and blood, and
of the same religion.
CJ. May parents force, or without good reason oppose^-
their children's inclinations to marriage? A. No.
Q. How distant in affinity and blood must those be -
who marry together ?.
A. Persons in a direct descent must never marry toge-
ther, nor any nearer than cousins in the oblique descent j
nor must we marry any nearer relations of a late husband
or wife than of our own, Lev. xviii.
Q^. Why must those who marry together be duly dis-
tant in affinity and blood ? A. That friendship may
spread in the world, and unnatural lust be discouraged.
Qj Why must they be come to the years of discretion ?
A. That they may be capable to choose their yoke-
fellow, and manage the affairs of their family, Prov. xxxi»
Q; Why ought they to be of one religion ?
A. That they may walk together as heirs of the grace
$f life, and not seduce one another from the fear of God,
2 Cor. vi. 14.
Q. Ought professed Christians to marry only with such
as appear to fear God ?
A. Yes 5 otherwise they disobey God } pour contempt
on religion, in preferring riches, beauty, or parentage to
it •, hinder their prayers ; take into their bosom a mean
of deadening their soul, disordering their family, and
ruining their seed. 2 Cor. vi. 14.
Q-. What is forbidden in the seventh commandment ?
256 Of the Sins forbidden Quest. 72.
A. All unchaste thoughts, words, looks, or actions.
Q. How is unchastity committed in our thoughts?
A. By filthy dreams, devising or desiring opportunities
of unchastity, or by delighting in imaginary views of com-
mitting it, Jude 8. Job xxxi. 1.
Q, How are we guilty of unchastity in our words ?
A. By reading, hearing, speaking, or writing of un-
dleanness, or temptations to it, with pleasure j and espe-
cially if the stile be immodest, Epb. v. 4.
Q. Whence doth men's pleasure in reading, hearing, or
speaking immodest language, proceed ? A. From the
fire of uncleanness burning in their heart, Prov. vii. ix.
Q. How are we guilty of unchastity in our looks P
A. In viewing immodest pictures with pleasure, or be-
holding other objects with unchaste desires towards them,
Ezek. xxiii. Mat'th. v. 28. Prov. xxiii. 33.
O. How are we guilty of unchastity in our deeds ?
A. By incest, Sodomy, bestiality, self-defilement, and
other unnatural lusts, Lev. xviii. 6, — 24. and xx. 11 — 21.
Gen. xxxviii. 9. Rom. i. 24, — 21 ; lascivious salutations,
wanton embraces and dalliances, Prov. vii. 13. and vi. 29. J
such gestures as shew the levity and filthiness of the mind,
or tempt others to unchastity, Isa. iii. 16. Gen. xxxviii.
14, lo. Prov. vii. 10, 11, 12. ', and by fornication, adul-
tery, rape, polygamy, and retaining of concubines, Gen.
xxxiv. 2 Sam. xi. and xiii. 1 Kings xi. 3.
Qj What is polygamy ? A. It is to have more wives
or husbands than one at the same time, 1 Kings ii. 1, 3.
Q^ How prove you, that polygamy, and keeping of
concubines, are very sinful ?
' A. As these practices are contrary to God's command,
and the first institution of marriage, which makes only
twain one flesh ; and have bred great disorder in families,
Lev. xviii. IS. Gen. ii. and xvi.
Q. How then did Jacob, David, and other saints, in-
dulge themselves in those practices ? A. Custom, and
the darkness of the times had blinded their conscience.
Q. What, besides the above kinds of unchastity, is for-
bidden in this command ? A. Whatever tends to en-
courage any manner of unchastity, Prov. v, vii, and xxiii.
Q. What things encourage and excite to unchastity ?
A. Idleness, gluttony, drunkenness, vain gadding, ex-
cess in carnal mirth, lascivious books and pictures, vows
Quest, 72. in the seventh Commandment 257
of single life, undue delay of marriage, unjust divorce
or desertion, wanton attire, frequenting light and lewd
company, Ezek. xvi, Jer. v. Gen. xxxiv, &c.
Q_. How do vows of single life lead to unchastity ?
A. They expose men to temptations to fornication ?
£>. What is unjust divorce ?
A. It is when one married person is by law disjoined
from the other, for other causes than adultery and obsti-
nate desertion, Matth. xix.
Qj. What is desertion in a married state ?
A. It is when one married person departs from, and
refuseth to dwell with the other, 1 Cor. vii. 15.
O. What attire may be called wanton ? A. Attire
above our station and ability, especially if framed or put
on in a light and lewd manner, Prov. vii. 10, — 16.
Q. Wherein lieth the evil of vain apparel ?
A. It consumes that which should pay our just debts
to God and man, wastes much precious time in putting it
on, contradicts our Christian character of modest sobriety,
draws our heart from God, excites our neighbours to en-
vy or lust, and exposeth our land to ruin, Prov. vii. 10.
Zeph. i. 8. 1 Pet. iii. 4. Isa. iii. 16, — 26.
Q. Is it lawful for one sex to wear atfcbe proper to
the other ?
A. No j it is an abomination to the Lord, Deut. xxii. 5.
Q. How are persons guilty: of frequenting light and
lewd companions ? A. Either more secretly, by
often accompanying with one or a few such persons ; or
more openly, by attending stews, stage-plays, balls, pro-
miscuous dancings, common penny^-weddings, &c.
Q. How do you prove, that stews or bawdy-houses are
abominable? A. They are condemned in scripture,
and are a nurseryfor incest and adultery, &c Lev. xix. 29.
Q; How prove you balls, and common penny^weddings,
sinful ?
A. They are public meetings of light persons, who de-
bauch one another with pride, drunkenness, vain and. im-
modest jests, wanton dalliances, &tc. Gal. v. 21.
Q. If these balls or weddings are used to collect chari-
ty tor the poor, doth that render them lawful ?
A . No •, if we do evil that good may comei our damna*
iion is just »
YS
25 S Of the Duties required Quest. 73, 74.
Q. Wherein lieth the evil of promiscuous and vain
dancing ?
A. The Scripture represents it as the work of drunken
and impudent persons -7 it inflames lust ; indisposeth for re-
ligious duties ; and is contrary to the modest sobriety re-
quired in Christians, Exod. xxxii. 19. Matth. xiv. 6.
Q. Doth not the scripture-examples of Miriam, Da-
vid, &c. warrant our dancing, Exod. xv. 20. Judges xi.
34. 1 Chron. xv. 29. Eccl. iii. 4. 2 Sam. vi. 14, 16.
Psalm xxx. 11. cxlix. 3. and cl. 4. Jer. xxxi. 4, 13.
Lam. v. 15. ? A. No ; for besides that the most of
these texts respect religious worship ; the word rendered
donee in the two Erst, and six last, signifies a pipe, or a
company of singers ; that in Chronicles and Ecclesiastes,
to leap, or rejoice greatly ; and that in Samuel, to praise^
or praise by playing on an organ.
O. How prove you stage-plays sinful ?
A. Sin, and especially carnal lust, is therein made the
subject of diversion and jest ; which convenes light and
lewd persons, inflames their lust, and excites their vanity,
Eph. v. 4.
Q. Wherein lies the great evil of adultery, fornication,
and other uncleanness ? A. It greatly offends and
dishonours God j ruins our soul, body, character, and
estate \ injures others ; and is very rarely repented of.
Qu. 73. Which is the eighth commandment ?
Answ. The eighth commandment is, Thou
shali not steal.
Quest. 74. What is required in the eighth
commandment ?
Answ, The eighth commandment requireth
the lawful procuring and furthering the wealth
and outward estate of ourselves and others.
Quest. 75. What is forbidden in the eighth
commandment ?
Ans. The eighth commandment forbiddeth
whatsoever doth, or may unjustly hinder our
own or our neighbour's wealth or outward e-
state.
Quest. 74- in the eighth Commandment, 25Q
Q. What is required in the eighth commandment ?
A. i he lawful procuring and furthering of our own
and our neighbour's v\ealth, Eph. iv. z8 2 Cor. xii. 14.
Q. Is it lawful tor men to have any peculiar picperty
in the good things of this life ? A. Yes ; for if all
things were common, stealing would be impossiDle, and
so there would be no need for this commandment.
Q. Why then had the primitive Christians in Judea all
things common ? A. It was from tneir own choice,
and not from any command of God, Acts iv. and v.
Q. Had they any peculiar reason for this course ?
A. Yes j Christ had forwarned them of the sudden
desolation of their land, and loss of their wealth, even
though they should not dispose of it to their brethren.
Q. What means are we to use for promoting our own
and our neighbour's wealth and outward estate ?
A. All lawful means and these only, Eph. iv. 28.
Q. By what lawful means are wre to promote our own
wealth ? A. By choosing lawful and suitable callings,
diligence in them, and prayer for God's blessing on our
labour j by a prudent and frugal use of outward enjoy-
ments \ by requiring our just dues; and rendering to eve-
ry one their due, especially to the Lord.
Q. What is a lawful calling ? A. One in which
we can glorify God, and do good to men, 1 Cor. x. 31.
Q. What is a proper and suitable calling ?
A. One which answers our station, inclination, ability,
and the place of our abode.
£). What do you mean by a frugal use of things ?
A. Our care to answer every purpose in a suitable
manner, with as little expence as possible, John vi. 12.
Q. May we sue our neighbour at law to recover what
he owes us ? A. Yes j if it is of much importance,
and if he is capable to pay, and disregards more peaceable,
methods of obtaining it, De»t. i. 16, 17.
Q. How prove you that ? A. From God's appoint-
ing magistrates, and giving laws for the recovering of ci-
vil rights 'y and because otherwise the outward estates of
the godly wTould be a prey to the wicked, Deut. xxv.
Q. How then doth Christ say, If any man sue thee at
law, and take away thy coat, let him have thy cloak also P
A. The meaning is, that we should rather lose a little,
than carry on litigious contests at law, Mat. v. 40, 413 42»
260 Of the Duties required Quest. 74,
Q. And how doth Paul say, There is a fault among yvu,
that ye go to Jaw one with another, I Cor. vi. ?
A. The meaning is, that it is sinful tor Christians to
carry their pleas and differences before Heathen magi-
strates, to the scandal of religion, -when they might com-
pose them among themselves, 1 Cor. x. 32. Eph. iv. 32.
Q. How are we to give our wealth to the Lord ?
A. By setting apart sufficient time for his worship on
our labouring days; and giving of our substance to sup-
port ministers, teachers, and the poor, 1 Cor. ix. 14.
Qj How is this a mean of promoting our wealth ?
A. As what is thus given from love to the Lord, is lent
to him, and he will repay it with usury, Prov. xix. 17.
Q. How doth the Lord repay what is thus lent to him ?
A. By succeeding and directing our endeavours to gain
more ; and wonderfully providing for us or our posterity,
when reduced to straits, Hag. ii. 19. Psal. xxxvii. 25, 26.
Q^ When should we especially give charity or alms ?
A. When our prosperity, or the wants of the poor, are
exceeding great •, or when we profess deep humiliation or
thanskgiving before God, Neh. v. Isa. lviw. 6$ 7.
Q. Who are bound to give alms ? A. All men,
except such as are in deep poverty, Eph. iv. 28.
Q. To whom should we give alms ?
A. To all that are in need, especially to poor saints,
and poor relations, 1 Tim. v. 8.
Q. Why should we especially give alms to poor saints I
A. Because they are dear in God's sight, can pray
down blessings on us; and Christ will peculiarly reward
this charity at the last day, Gal. vi. 10. Mat. xxv. 35.
Q. Why should we give alms ?
A. To testify our obligation to God for our all, and
evidence our love to our brethren, Gal. vi. 10. Prov. iii.
9, 10. Luke vi. 35, 38.
Q. In what manner should we give alms ?
A. Cheerfully, from love to God and man ; with pro-
per secrecy ; and in proportion to our ability, and our
neighbour's necessity, 2 Cor. viii. 14. and ix. 7.
Q. In what proportion ought w7e ordinarily to give to
the poor and other pious uses ? A;. It seems most
agreeable to scripture, to give, if possible, about a tenth
part of our income at least, Gen. xiv. 20. and xxviii. 22.
(^How may we be able to spare so much I
Quest. 74* in the eighth Commandment. 26\
A. By labouring diligently in our callings, and retrench
ing all unnecessary expences in our diet, clothes, &.c.
Q. Wherein lieth the evil of expending on vain apparel,
unnecessary food, furniture, &c. what should be set apart
for pious uses ?
A. Hereby we murder the poor, banish the gospel,
starve the ministers of Christ, and souls of men, that our
intemperance, pride, and other lusts, may be satisfied,
Neh. xiii. 10, 11. Mai. iii. S, 9.
Q^ By what means are we to promote the wealth of
others ? A. By kindness and justice towards them.
Q. How are we to exercise justice towards our neigh-
bours ? A. By studying sincerity in our words and
deeds to them 5 faithfulness to our promises, contracts,
and trusts ; by buying and selling at just prices ; paying
just debts, restoring pledges, and what lost things we have
found, and what we have unjustly taken from others.
Q. Why must we restore what we know we have got-
ten unjustly ?
A. Because otherwise we continue in our theft, and
cannot expect pardon from God, Lev, vl. 4, 5.
Qj What if by such restitution we should expose our
character, and give away all we have ?
A. We may mal^e restitution in such a secret manner as
not to blemish our character \ and if this is impossible, bet-
ter expose our character, and give away all our substance,
than expose ourselves to God's wrath, Lev. vi. 4, 5.
Q. To whom are we to make restitution ?
A. To the persons from whom the goods were unjust-
ly taken, or their heirs j or if none of these can be found,
to the poor.
Q What is forbidden in the eighth command ?
A. Stealing, or injustice towards the wealth of anya
Q^. From whom is it possible for men to steal ?
A. Either from themselves or their neighbour.
Q. How do men steal from themselves ?
A. By idleness, churlishness, imprudent management,
prodigality, rash suretyship, and injustice towards others.
Q. What is idleness ? A* It h to live without &
calling, or to be slothful in business, Prov. xviii. 9.
Qj Wherein lies the evil of idleness ?
A. It renders us useless and hurtful t© men, disbo*
262 Of the Sins forbidden Quest. 75.
nours God, and makes us a ready prey for the devil
1 Tim. v. 13. Matth. xx. 6.
Qj May not believers, whose provision is secured by
God's covenant, be idle ? A. No ; they must work
with their hands and be diligent in business, Rom. xii. 11.
Q. Why then are we commanded to be careful for no-
thing ? A. That forbids only an anxious and sinful
care, by which we distrust God's kindness and promise,
but not the diligent use of means to promo; e our wealth.
Q^Doth not such diligence hinder our serving of God ?
A. No, it promotes it 5 nay, is a serving of God, when
performed in obedience to his command, Exod. xx. 15.
Q. What is churlishness? A. An aversion to use our
■wealth in providing things necessary and decent for our
place and station, in order to heap up riches, Isa. xxxii.7-
Q. Wherein lieth the evil of churlishness. A. It is
a distrust of God's providence ; an adoring the world as
our God j and an injuring of our outward estate, by with-
holding the expence of means to promote it, Isa. xxxii. 7.
Q. May we not pinch ourselves to give to the Lord I
A. Yes j but not to increase riches, 2 Cor. viii. 2.
Q. What call you imprudent management ?
A. Our not using aright the means and opportunities
of procuring and furthering our wealth, Prov. x. 4, 5.
Q. How prove you imprudent management sinful }
A. A good man will guide his affairs with discretion.
Q. What is prodigality / A. An unnecessary wasting
of our wealth on food, raiment, or other things, above our
ability and station ; or in gluttony, drunkenness, gam-
ing, whoring, balling, and extravagant charity.
Qj Whatdoyou call extravagant charity? Proy.xxiii.21*
A. That which is given to such as we know to be in
no need, or who will be encouraged in idleness and wick-
edness by it ; as charity given to beggars, who are able,
but unwilling to work ; or to monks and friars, to build
monasteries, and support superstition, 2 Thess. iii. 10.
Q. Wherein lieth the evil of extravagant charity ?
A. It robs ourselves, and such as are truly needy, and
devotes to sinful purposes what belongs to God.
Q. What is rash tureliship ? A. Our engaging for
the payment of such sums of our neighbour's debt, as, if
required from u% will much hurt our outward estate.
Q. Wherein lieth the evil of rash suretiship I A, It is
Quest. 75. in the eighth Commandment. 203
directly contrary to God's command, and hath brought
many to outward misery, Prov. xxii. 26, 21. and v. 1, 2.
Q. How doth injustice towards others injure our
wealth i A. It brings the curse of God into our
estate, either as a math to consume it, or as a plague to slay
our own and our children's souls by it, Deut. xxvhi.
Q. How doth the curse of God consume men's wealth ?
A. It deprives them of prudence to keep it, blasts their
endeavours to increase it, and permits others unjustly t»
bereave them of it, Zech. v. 4. Job xx.
Q. How doth the curse of God slay the souls of men by
their wealth ? A. By permitting them to improve it
as an excitement to, and instrument of spiritual idolatry,
carelessness about salvation, pride, uncleanness, &c.
Q. How do men steal from their neighbour ? A. By
taking or keeping from him any part of his wealth, with-
out his voluntary consent and leave, Judg. xvii.
Q. How may stealing be distinguished with respect to
tne thing stolen ?
A. Into stealing of time, office, persons, or goods.
Q, How are we guilty of stealing time ? A. By spend-
ing the time whicb belongeth to our master, in idleness,
or in our own or other men's work j wasting time in unne-
cessary visits, idle talk, and tempting others to do so, &c.
Q. How are we guilty of stealing offices ?
A. By depriving our neighbour of his office and busi-
ness, and sinfully procuring one to ourselves, 2 Sam. xv.
Q. What is man-stealing ? A. It is the stealing of
men, women, or children, in order to marry or enslave
them ) enticing our neighbours servants from them, &c.
Qj. What is stealing of goods? A. The unjust
taking from others corn, cattle, money, grass, &c.
Q. How may stealing be distinguished with respect to
its extent ? A. Into stealing of the loan of a thing
while we design to restore it} and stealing with a design
to retain it as our property.
Q. How many wTays can stealing be committed \
A. In thought, look, word, or deed.
Qj. How is stealing committed in our thoughts?
A. By devising, desiring, and delighting in it, or con-
triving how to hide or excuse it, 1 Kings xxi. 2 Kings v.
Q. How is stealing committed in our looks ? A, By
264 Of the Sins forbidden Quest. 75.
viewing what is our neighbour's with an evil eye, and
taking pleasure in seeing others stealing, Josh. vii. 21.
Qj How is stealing committed in our words ?
A. By commanding, encouraging, defending, denying,
©r excusing theft, or lying for advantage, 2 Kings v.
Q. How is stealing committed in our deeds?
A. By our actual bereaving our neighbour of his wealth
and outward estate, without his consent, Prov. vi. 30.
Qj How may stealing be distinguished with respect to
its openness ? A. Into pub lie stealing? which is from
public communities, or by public authority \ and private
stealing, 1 Kings xxi. Josh. vii.
Q. How may stealing be distinguished in respect of the
quality of the thing stolen ? A. Into sacrilege, which
is the stealing of things dedicate to an holy use j and the
stealing oj common things, Acts v. Exod xxii.
Q. How may stealing be distinguished with respect to
the manner of transacting it ?
A. Into theft, strictly so called, robbery, and oppression.
£). What is theft, strictly so called ? A. The injur-
ing our neighbour's wealth secretly, without violence.
Q. What is robbery ? A. Our taking by violence
and force, what belongs to our neighbour, Job i. 15, 17.
Qj What is oppression ? A. It is a mixture of theft
and robbery, whereby we violently take from our neigh-
bour what is his, under pretence of law and right, Mic. ii.
£h How are we guilty of common public theft ?
A. By debasing the coin, stealing out of public trea-
sures, trading in running goods, defrauding magistrates of"
their due tribute ; and by magistrates making an impro-
per use of public revenues.
Q. How prove you smuggling sinful ? A. It is the
occasion of lies and false swearing •, steals from our nation
and common parent •, and often God's curse quickly con-
sumes what is gained by it, Zech. v. 4.
Q. How are we guilty of private theft ?
A. By using unlawful, or too base callings; direct thiev-
ing j resetting thieves ; breach of trust ; detaining just
"wages, revenues, or lost things which we have found j and
by deceitful borrowing, bargaining, or bankruptcy.
Q. When have we an unlawful trade or calling ?
A. When we have a calling which tends not to the
glory of God, and good of mankind, 1 Cor. x. 3 j»
(Slues t. 74. in the eighth Commandment, 265
Q. Who have an unlawful calling ? A, Fortune-
tellers, gamesters, stage-players, sturdy beggars, &c.^
Q. How far is the business of musicians and dancing-
masters sinful ? A. Not as it moderately refreshes
the natural spirits, and teaches a decent behaviour ; but
only in so far as it promotes balls, lascivious dancing, va-
nity, and lust, Isa. v. 12. Amos vi. 5.
Q. Whether is an unlawful calling, or a simple act of
theft, worst £ A. An unlawful calling is by far the
worst, as it is a continued and deliberate theft.
Q. What mean you by direct thieving?
A. The secret taking away our neighbour's property
-without his consent, removing land-marks, &c. Josh, vii,
Q. How are we guilty of resetting thieves ?
A. By saving thieves from public justice ; keeping,
concealing, or buying goods which we have reason to be-
lieve are stolen, &c»
Q. How are we guilty of theft by breach of trust ?
A. By neglecting any thing that engagement, office,
or relation binds us to do, for promoting our neighbour's
wealth j and especially by enriching ourselves at the ex-
pence of those whose trustees we are, Luke xvi.
O. Who are ordinarily most tempted to this theft I
A. Advocates, tutors, stewards, servants, &c.
Q. How are we guilty of theft in detaining zvages ?
A. By with-holding from servants the v.hole, or part
of their w7ages, without ground, or for weak reasons j and
delaying the payment of them beyond the due time,
James v. 4. DeuLxxiv. 15.
Qj How is theft committed in detaining just revenues ?
A* By our careless or wilful neglect to pay taxes, or
rents of land, houses, or money, in clue time, Prov. iii.
• Q. How is theft committed in detaining things lost?
A. By our concealing them, especially wheu they are
-sought for j or demanding more for restoring them than
the owner is pleased to give, Lev. vi. 3, 4.
Q. How are we guilty of theft in deceitful borrowing ?
A. By our borrowing without a sincere ' design, and
probable view to pay sit at the time set ; by careless in-
juring of the thing borrowed, or in trust ; and by refusing
or neglecting to return it in due season, Psah xxxvii. 21a
Q_. By whom it theft committed in bargains and mer-
chandise ? A. By both sellers and buvers.
1 Z
266 Of the Sins forbidden Quest. 75 .
Q. How do ihe sellers commit theft in bargains ?
A. By selling stolen and insufficient goods as lawful and
sufficient ; by over-rating, and too highly commending
their goods ; by taking an advantage of the buyers neces-
sity, ignorance, or credulity ; and by using unjust v. eights
-and measuies, 1 Thess. iv. 6. Prov. xi. 1. and xx. 9, 23.
O. How do the buyers commit theft in merchandise ?
A. By slighting and under-rating the goods ; by un-
necessarily buying them on trust to the seller's hurt ; by
taking advantage of his ignorance, necessity, or trust in
them ; and by undue delay of payment, &c. Prov. xx. 5,14.
Q. What rules should we always observe in bargains ?
A. To do to others as we would wish they should do
to us in the like case $ and when we are in doubt con-
cerning the *rue value of goods, rather to hurt ourselves
than our neighbour, Matth. vii. 12. and xx. 15.
Q. How do we commit theft in bankruptcy ? A. In
rendering ourselves bankrupts by sloth and prodigality ;
concealing part of our substance from our creditors $ pre-
ferring some in payment, whose claims are not better than
others ; not paying up the abatements which they allow
us, if ever we be able, Sec. Horn. xii. 11. and xiii. 8.
Q. How are we guilty of public robbery ? A. By ra-
vaging, and levying contributions in our enemies country,
destroying their trade, and taking their ships, in an un-
lawful war; or doing so in a lawful war, in any other de-
sign or degree than to promote a solid peace ; and by for-
cing communities from their just rights and privileges.
Q. How is private robbery committed ? A. Wher.
one, or a few, do, without warrant from the magistrate,
take any thing from their neighbour by violence, Job v. 5.
Q How are men guilty of public oppression ? A. By
unjust inclosures, depopulations, forestalling, ingroesing,
monopolies, unjust taxes, &c. Mic. ii. iv. Isa. v.
£). What are unjust inclosures? A. The inclosing
of fields common to a city or country, for the interest of
one o" a few, under pretence of right, Mic. ii. 2.
Q^ What is forestalling ? A. Our buying up
goods coming to the market, and hoarding up corn in
dearth to enhance the price, Prov. xi. 26.
Q How are" we guilty of sinful ingrossing ? A. By
adding house to house, field to field, and trade to trade,
-when one is svfficient for our family j and by buying up
the roost part of any sort of goods to raise the price, 1--. v«
Quest. 75. in the eighth Commandment. 267
Q. What is a sinful monopoly ? A. Oar restrain-
ing of others by law from selling a particular sort of
goods, in order that they may raise their prices too high.
Q. When do magistrates oppress with unjust taxes ?
A. When they chiefly lay them on the poor and labo-
rious, in order to ease or support naughty and idle per-
sons j or when, without extreme necessity, they mak&
them. so heavy, as the subjects can scarce pay them.
Q. What are the branches of private oppression ?
A. Extortion, rigorous exaction of debts, and vexatious
law-suits, Amos v. 11. Matth. xviii. 28. Prov. iii.
Q, How is oppression committed by private extortions ?
A. In servants demanding excessive wages, proprietors
burdensome rents, and usurers unreasonable usury ; or in
masters, tenants, and borrowers, refusing due wages, rents,
or usury, Matth. vii, 12.
Q. Is it lawful to receive usury or reward for the loan
of' our money ? A. Yes ; if it is not from the poorv
but from such as can give it, and in a moderate propor-
tion, Psal. xxxvii. 26. Luke 6. 35. and xrx. 23.
Qj. How then did God forbid the Israelites to take u-
sury ? A* He forbade them to take it from their brethren
and poor strangers ;•. but allowed them to take it from o-
thers, Ex. xxii. 25. Deut. xxxi. 20. Lev. xxiii. 35, 36", 37.
Ch How is oppression committed in rigorous exaction
cf debts ?
A. By our exacting what is owing us, to the utter
ruin of our neighbour's outward estate •, detaining for
pledges what is necessary to support their life, and up-
braiding such as are willing to pay, with their inability.
Q... How is oppression committed by vexatious law-suits ?
A. By. ou.r making a trade of buying pitas and weak
rights; going to law, without first trying all peaceable
means to adjust differences ; cr contending at it on trilling
and unjust grounds, Matth. v. 1 Cor. vi.
Q, How is sacred robbery and oppression committed ?
A- In. our persecuting men for the truth ; bereaving
them of Gcd*s ordinances*, tearing away their beloved
pastors' y forcing on them a false religion, or p as tors •;,: with-
out a;due call, 1 Kings xii. and xiii.
Q. How. is. secret theft committed ?
A- In our denial of sacre,d dues, and making, merchan-
dise of sacred things,
1J6S Of the Sins forbidden Quest. 75.
Q. Who are guilty of sacrilege^ by with-holding sacred
dues ? A. All in general, and professors, magistrates,
ministers, and heads of families in particular.
Qj. How are men in general guilty of this sacrilege?
A. By the want of due holiness in heart, neglect of
fervent prayer for, and giving an holy example to others,
or of the due support of God's ordinances and ministers,
or of teachers, and the poor, Neh. xiii. Mai. iii. 8, 9.
Q. How is the want of due holiness in heart and life,
and restraint of prayer, a spiritual theft ? A. An holy
disposition and pattern, with fervent prayer, is a debt. re-
quired of us for our neighbour's sake, as well as our own j
and without them, we are means of hindering the enrich-
ing blessing of God, and bringing his curse on ourselves,
oar family and country, Gen. xxxix.
Q. How do professors in particular sacrilegiously de-
fraud others ?
A. By neglecting to convey to their posterity the
truths and ordinances of God, as full, clear, and pure, as
xhey received them ; and not endeavouring to spread the
gospel where it is not, Judges ii. Psalm lxxviii. 3, — 8.
Q^ How do magistrates sacrilegiously defraud men ?
A. By neglecting to support faithful ministers and
teachers, or to encourage charity-funds *, and by other-
wise disposing of the money due to these purposes,
2 Chron. xxix.
£X How are ministers guilty of sacrilege ?
A. In buying, seeking, or accepting presentations 5
making their benefice their chief motive to their work,
and receiving it without a right to it before God j spend-
ing their time and talents in idleness and worldly business \
neglecting the duly, frequent, and faithful administration
of God's ordinances to their people j suiting their doc-
trine, worship, discipline, government, and private prac-
tice, to the sinful humours of men, for the sake of carnal
honour, favour, or gain, ha. lvi. 10, 11, 12. Jer. xxiii. '
Q. How do parents and masters sacrilegiously defraud
their families?
A. In with-holding from them their due privilege of
time to worship God, and of family-worship, and of pro-
per instruction in the things of God, Jer. x. 25.
Q. How do we commit Simony, or make merchandise
of sacred things ?
€fcuest. 75. in the eighth Commandment. 26§
A. By giving, receiving, contemning, forsaking, or
prising them for carnal gains, Acts viii. 18. 19.
Q> What sacred things do men make merchandise of?
A. God's presence, truths, ordinances, gifts, and re-
venues j the souls of men $ and offices wherein men re-
present God, Acts viii. 18, 19, 20. Rev. . xviii. 13.
£). How do we make merchandise of God's presence ?
A. By prosecuting carnal ends at the expence of his
absence \ and contriving worldly business in the time of
his worship, &c. Ezek. xxxiii. 31. Zech. vii. 5.
O. How do we make merchandise of God's truths ?
A. By hiding, denying, perverting, opposing, or even
professing them for carnal honour, pleasure, or gain
Qj How do we make merchandise of God's ordinances ?
A. By carnal ends in dispensing or attending on them,
and by neglecting, corrupting, or administering them to
improper persons, for carnal favour, honour, or gain*
£). How do men make merchandise of God's gift--?
A. By pretending to buy, sell, or compliment others
with pardon of sin, the gifts of the Holy Ghost, absolu-
tion from church-censures, &c. Acts viii. IS, 19.
Q. How do we make merchandise of sacred revenues I
A. In complimenting our friends with them 3 or volun-
tarily giving them to support sacrilegious traders or church-
officers- not appointed by Christ, as lordly bishops, cardi=
Hals, deans, monks, friars, &c. 1 Sam. ii, 36.
Q. How are men's souls made merchandise of?'
A. In men's buying or selling imaginary freedom from
purgatory y selling themselves to Satan y giving or receiv-
ing hire to judge or swear falsely, plead an evil cause,
committing whoredom y or otherwise- sinning, or suffering
sin in others for carnal favour, honour, pleasure, or gain,
Q. How do we make merchandise of these offices in
which men are God's deputies ?7
A. By procuring offices- in the state^ and especially in
the church for unworthy persons, from any carnal view,
Judges ix. 1 Sam^ii. 36.
Q. How is the bestowing of offices in the church. after
this manner especially sinful ?
A. As hereby, for carnal favour,. honour, pleasure, or
gain, the offices of Christ's house are sold to unworthy
persons, and; they -are set up to receive sacred revenues, m*x*>
Z 3
210 Of the Duties required Quest. 76, 77.
der men's souls, and trade in selling divine things, Tit. i.
Q. Why should we carefully avoid stealing ?
A. It greatly injures ourselves and others, is contrary
to scripture, reason, and the nature of GoU, and exposes
to his wrath, Zech. v. 4. 1 Cor. vi. 10. and v. 11.
Q. How can stealing be contrary to the nature of God,
when he commanded the Israelites to borrow of the Egyp-
tians without paying again, and to take the Canaanites'
possession from them ? A. The Egyptians owed the
Israelites wages for their labour : and God commanded
Israel to ASK, (as the word should be rendered), not to
BORROW from them : and besides, God, who is supreme
Proprietor of all things, could as justly turn out the re-
bellious Egyptians and Canaanites, and give their proper-
ty to Israel, as a master can turn cut a rebellious servant,
and give his place and privileges to another.
O. How may we attain to true and genuine honesty ?
A. By a solid trust, and living on God in Christ as our
Father and portion •, the application of Christ's death,
for crucifying the world to us, and us to- it ; and by li-
ving in the view of God's omniscience, the shortness of
©ur life, the judgment to come, and the unprofitableness
of gaining the whole world, if we lose our own soul.
Quest. 76. Which is the ninth commandment^
Answ. The ninth commandment is, Thou
shalt not bear false witness against thy neighbour.
Quest. 77. What is required in the ninth
commandment ?
Answ. The ninth commandment requireth
the maintaining and promoting of truth be-
tween man and man, and of our own and
our neighbour's good name, especially in wit-
ness-bearing.
Quest. 73. What is forbidden in the ninth
commandment ?
Answ. The ninth commandment forbiddeth
whatsoever is prejudicial to truth, or injurious
to our own or our neighbour's good name.
Quest. 77, in the ninth Commandment, 271
Q. What is more generally required in the ninth com*
mand ? A. The maintaining and promoting of truth
between man and man, Zech. viii. 16, — 19.
Q. What truth is to be maintained and promoted ?
A. Truth in matters of doctrine and fact, Col. iii. 9.
Q. What do you understand by maintaining of truth?
A. Our standing to, and abiding constantly by it.
Q. What do you understand by promoting of truth ?
A- Our studying to make it duly known and believed.
Q. How should we thus maintain and promote truth ?
A. By constant study to be as good as we appear*, to
speak as we think, and as things really are, and when we
shouid speak of them. 2 Chron.xix. 9.
Q/What is more especially required in the ninth com-
mand ? A. Our maintaining and promoting our own
and our neighbour's good name, Rom. i. 8.
Q. Why ought a good name to be carefully maintain-
ed and promoted ? A. It is more precious than great
riches j and renders men very useful for promoting the
glory of God, and good of mankind, Prov. xxii. 1.
Qj Whose good name are we to maintain and promote ?
A. Our own and our neighbour's good name.
Q. How ought we to maintain and promote our own
good name ? A. By deserving and defending it.
Q. Can we deserve a good name before God ?
A. No ; in his sight all our righteousness is as filthy rags%
Isa. lxiv. 6.
Q. How may Ave deserve a good name from men ?
A. By living meekly, peaceably, soberly, righteously^
and godly in this present world, Mat. v. 17. Tit. ii. 12.
Qj How are we to defend our own good name ?
A. By vindicating it against reproaches and false accu-
sations f, and by modest commendation of ourselves only
when there is need, in such a manner, as all the praise
may redound to God's free grace, 2 Cor. x, xi, and xii.
Qj Who ought to maintain and promote their own good
name? A. All men, especially ministers, magi-
straies, and professors, Luke i. 6. 2 Sam. xxiii. 4.
Qj Why ought ministers, magistrates, and professors^
especially to maintain and promote their own good name?
A. Because the blemishes in their character principally
tend to the blasphemy of God's name, and do harden
others in their sin, 2 Sam. xii. 14.
272 Of the Duties required Quest. fjt
Q. In respect of whom are we to maintain and promote
our neighbour's good name ? A. In respect of our-
selves and others, Rom. xii. 10. 1 Sam. xxiv. 15.
Q* How are we to maintain and promote our neigh-
bour's good nam-- in respect of ourselves? A. By consider-
ing that which is good in them with esteem, delight, and
thankfulness; by ready receiving good reports concerning
them ', by contemning and discouraging bad reports, tale-
bearers, and whisperers j and by grief for, reproof of, and
endeavouring to reclaim them from their real faults.
(^. How are we to maintain and promote our neigh-
bour's good name in respect of others? A. By com-
mending and vindicating them behind their back ; by con-
cealing their infirmities-, and by reproving them before
others only when there is need, and in such a way as doth
not darken their real excellencies, 1 Sam. xxii.
Q. When may we lawfully report our neighbour's
faults to others ? A. When others are in clanger of
being ensnared by not knowing them} when private ad-
monition cannot reclaim them j when public shame is their'
proper punishment ; or when our hiding of their faults
would hurt the reputation of the innocent, Phil. iii. 2.
Q. Wherein is truth, and our own and our neighbour's
good name, to be especially maintained and promoted ?
A. In witness-bearing ; for what is said in witness-
bearing, is a most solemn appeal to God, and most firmly
establishes, or more deeply wounds truth, and our own
and our neighbour's good name, Prov. xiv. I Sam. xxii.
Q. What is more generally forbidden in the ninth
com nandment .? A. All injuring of truth, C.n1. iii. 9.
Q. Whereby do we injure truth ? A. By simple
falsehood, wilful lying, equivocation, mental reservation,
forgery, and hypocrisy or dissimulation.
Q. What call you simple falsehood '/ A. Our
representing any doctrine or fact according to our concep-
tion of it, but otherwise than it really is, and in terms
tending to lead others into a misfake, Job. x.xi 34.
Q. Is all use of terms seemingly representing things o»
ther vise than they are, sinful I A. No •, it is no sin
to use figures, metaphors, ironic, and Wperboles, if their
signification is so well known or fixed by custom, as to
leave no proper danger of mistake, Eccl. xi. 9,
Quest. 78. in the ninth Commmulment. 273
Q. VJ\\2.t figures are used in scripture ? A. The
whole is put for a part, and a part for the whole, &.C.
Q. What is a metaphor and allegory ? A. The re-
presentation of spiritual things by the names of natural j
as when Christ is called a lily\ rose, sun, and shield, &.C.
Q. What is irony ? A. The using terms which
seem to commend things with such an air as that they
severely reprove them, Eccl. xi. 9. 1 Kings xviii, xxii.
Qj What is an hyperbole ?
A. The expressing things as if much greater or less than
they are ; as when the cities of Canaan are said to be wall-
ed up to heaven, which, according to the eastern idiom of
language, signified no more than their great height.
Q. What is wilful lying? A. Our maintaining
as a truth that which we doubt of, or know to be false.
Q. How are we guilty of lying ? A. By neglect-
ing to speak the truth when called to it, or reproving sin,
or bearing witness to facts; by asserting or denying things
more strongly than our information will bear ; by making
promises without a sincere design, and probable views of
performance, or breaking them without weighty reasons 5
and by relating known falsehoods.
Qj How may lies, in relating known falsehoods, be
distinguished ? A. Into jocose lies, made to raise won-
der and sport; officious lies, made to gain some carnal ad-
vantage, or prevent some hurt ; pernicious lies, springing
from malice, and tending to hurt our neighbour's soulj
character, or estate ; and lies of mere compliment, at meet.
ing of friends, table, &c. to please men, and display our
imaginary breeding.
Q. What is equivocation ? A. Our using expressions
of a double signification in a true sense, in order to make
others understand them in a false one.
Qj What is mental reservation ?
A. Our concealing in our minds some things necessary
to be added to what we express, to make our speech agree
with our thoughts,
Q. Must we always relate the whole history of a fact,
if we relate a part of it ?
A . No \ but we ought always to relate as much of it,
as renders what we say strict truth, and as much as tends t©
excuse our neighbour's deeds,
274 Of the Sins forbidden Quest. 78.
Q. What is forgery 2 A. Our making and pass-
ing of money, writs, speeches, ckc. under false names.
Q. Wherein doth hypocrisy consist ?
A. Sometimes in pretending to be worse than we are J
but especially in pretending to be better than we are.
Q. How may this last and common kind of hypocrisy
be distinguished ? A. Into hypocrisy respecting our
state, and hypocrisy only respecting our exercise.
Q_. What is hypocrisy respecting our state §
A. Our habitual pretension and appearance to be saints,
when we are not ; which constitutes us proper hypocrites.
Qj. Do hypocrites ever think themselves true saints?
A. Yes j perhaps they ordinarily do so, Matth. vii.
£). What appearances of saintship may hypocrites have ?
A. The gifts of prayer and knowledge, the common
convictions and comforts of the Holy Ghost, and an out-
wardly zealous and tender practice, Isa. lviii. 2. Heb. vi.
Q. What are the marks of an hypocrite ?
A. The habitual performance of religious duties to be
seen of men ; greater zeal against sin in others than in our-
selves \ with a partial concern to observe only some, not
all the commands of God, Matth. xxiii. 4, — 33.
Q. What is hypocrisy respecting our exercise only $
A. That by which saints, or profane persons, sometimes
do good to be seen of men, and esteemed belter than they
are •, and by which saints are often more careful of the
outward than inward part of religious duties.
Q. Why may not saints, and profane persons, be called
hypocrites from this their hypocritical exercise ?
A. Because saints habitually disallow their hypocrisy *?
nor doth it represent them in another state than they real-
ly are *, and the hypocrisy of the profane is so scanty, that
it doth not make them appear saints, Rom. vii. 14, — 24.
Q. Wherein doth the evil of falsehood, lying, and dis-
simulation, appear ?
A. They are the offsprinfr of Satan, an abomination to
God, break the bonds of society, and expose men to eter-
nal wrath, John viii 44. Prov. vi. 19*
Q, What is more especially forbidden in the ninth com-
mandment ? A. Whatsoever is injurious to our own or
our neighbour's good name, Psalm xv.
Q. How do we injure our own and our neighbour's good
name ? A. By defiling and slandering it j and by flattery*
Quest. 78 . in the ninth Commandment. 275
p. In what doth flattery consist ? A. In unnecessary
and false commendation of men to their knowledge.
Q. Wherein lieth the evil of flattery \ A. It is the
occasion of lies, and slander of others; it hinders self-
examination, and inflames our pride, &c. Prov. xxix. 5.
Q. How do we defile and stain our own good name ?
A. By openly committing any thing imprudent or wick-
ed, which may be a blot to our reputation, Eccl. x. 1.
Q. How do we defile our neighbour's good name ?
'A. By tempting them to commit such imprudent or
•wicked things as blot their reputation, 1 Kings xiii.
Q^. What is slander or defamation? A. Our unjust
charging of ourselves or others with that which is bad.
Q. How many ways are men guilty of slander ?
A. In thoughts, and deeds, but most formally in words.
Q. Whom do men slander in thought, word, and deed ?
A. Either themselves or their neighbours.
<^. How do we defame ourselves in our thoughts f
A. By judging Gur selves hypocrites when we are saints j
'•©r judging ourselves otherwise guilty of sin than we are.
Qj, How do we particularly slander ourselves in our deeds?
A. When we acquiesce in the calumnies cast on us ;
•when saints live in such a dejected manner, as if under
sentence of eternal death 5 or when we provoke others to
slander us.
Q. How do we provoke others to slander us ? A. By
-cur going to the utmost bounds of our Christian liberty ;
and by being slanderers of others, haughty, and proud
boasters of ourselves, or busy bodies in other men's matters.
O. How do we defame ourselves in our words ?
A. Bv falsely accusing ourselves*, imprudently reveal-
ing our own faults, or denying the gifts and graces which
'God hath bestowed upon us, 2 Sam. i. 10. Exod. iv. 10.
p. How do we slander our neighbours in our heart ?
A. By rash, harsh, and partial judging and disesteeming
of them, or by desiring and delighting in their infamy.
Q. What call you rash judging of others ?
A. Our judging of their conduct without careful exami-
nation of its circumstances ; and especially judging their
thoughts, designs, and eternal state, Matth. vii. 1, — 5.
£). What mean you by harsh judging of others ?
A. Our condemning their practice in things indifferent,
interpreting their words and actions in the worst sense *,
2?6 Of the Sins forbidden Quest. 78.
and viewing their afflictions as evidences of their distin-
guished wickedness, Rom. xiv. Acts xxviii. 4.
Q. What mean you by partial judging of others ?
A. Our judging of them on the report of adversaries,
or insufficient informers, and under prejudices of our own,
at their person, principles, party, or nation ; and con-
demning them for sins less than those in which we alloi
ourselves.
Q. How do we practically slander our neighbours in our
deeds ? A. By not duly informing them of evil reports
passing on them, that they may vindicate themselves j by
groundlessly shifting fellowship with them \ seeking out,
ready listening to, easy belief, and firm remembrance of
evil reports concerning them ; encouraging tale-bearers ;
and by neglect of proper means to refute slanders, and
bring slanderers to deserved punishment and shame.
Q. How do we slander our neighbours in our words ?
A. By charging them with faults of which they are
innocent j or charging them with their real faults in an
unchristian manner, Psal. 1. 20. 2 Sam. xvi. 3. and xix,
26, 27.
Q. How may slander of our neighbour in words be di-
stinguished ? A. Into upbraiding and backbiting him.
£). What do you understand by upbraiding him ?
A. Our slandering a man to his face, either in a more
serious or scornful manner, 2 Sam. vii. 7, 8. 1 Cor. v. 11.
Q. Wherewith do such slanderers usually upbraid their
neighbour ? A. With his religion, qualities, offices,
exercises, and sentiments ; his natural infirmities of bald-
ness, lameness, ckc. ; and his real faults, Mat. v, xi, xii.
Q^Ls it very sinful to upbraid men with their holiness
and religion ? A. Yes } it is a reproach of God
himself in and by his image in men, Psal. xxii. S, 9.
O. Is it very sinful to upbraid men with their natural
defects ? A. Yes ; it is a reviling of God as the
author of these defects, Lev. xix. 14. 2 Kings ii. 23.
Q. How do we slander men in charging them with
their real faults ?
A. By twitting them with sins of which they have evi-
denced their repentance ; and charging them with their
sins in a light and passionate manner, 2 Sam. xvii.
Q. Why is it vc.; sinful to upbraid men with these sins
for which they have evidenced sorrow I
Quest. 78. m the ninth Commandment. 27T
A. Because it is a counteracting the conduct of God
in pardoning them.
g. Why is it very sinful reproachfully to upbraid men
with their sins unrepented of?
A. Because it tends to harden them much in their sin*
g. In what do such upbraiding for sin and Christian
reproof, differ?
A. Such upbraiding for sin flows from pride, passion,
and hatred at the sinner , is attended with a love to his
sin j and is expressed in a way tending to expose and ex-
asperate him $ but Christian reproof flows from love to the
glory of God, and the offender's soul, and hatred at his
sin j and is expressed in a meek and calm manner.
g. What is backbiting ?
A. Our scornful or serious defamation of our neigh*
bour in his absence, Psalm xv. 3.
O. Is it very sinful to scoff at our neighbour's religion,
natural or sinful infirmities, real or feigned, in his absence ?
A. Yes y it is like a madman's casting firebrands, ar-
rows, and death, in his sport, Isa. xxviii. 22,
O. How do we more seriously backbite our neighbour ?
A. By raising and spreading false reports of him j re-
presenting his real faults worse than they are ; concealing
what tends to excuse and extenuate them ; publishing ihem,
when it no way tends to the glory of God, or his good \
hiding or lessening his real excellencies, or putting a bad
construction on them, Jer. xx. 10. and xviii. 18.
O. How do backbiters and whisperers ordinarily cover
their hatred at him they defame ?
A. By pretending their esteem of him, or their discre-
diting, or sorrow to hear such bad reports \ by requiring
the slander to be kept secret, &c.
g. Doth this conduct lessen the guilt of their slander ?
A. N o , it adds dissimulation to it, Prov. x. 13.
Q. Wherein iieth the great evil of slander ?
A. It robs God of his glory arising from men's good
name, quenches brotherly affection, gives our neighbour
such a wound as can scarce be healed, brings dishonour on
ourselves, and exposes to eternal wrath, Prov. xxii. 1.
g. Whether is theft or slander worst ?
A. Slander , for it takes away our good name, which
is better than great riches ; rendevs us more useless, con*
temptible, and hated 7 and is a more lasting and irre-
X A a
278 Of the Sins forbidden, &c. Quest. 78.
coverable hurl than the loss of our wealth by theft, Prow
xxii. 1. Ecc'. vii. 1.
Q. What then makes almost all men delight so much
in slandering their neighbours >
A. Pride, and a malicious inclination to make other
men's character as bad as their conscience tells them their
own should be, Titus Hi. 3.
Q. What kind of falsehood and slander is most cri-
minal ? A. That which is committed in witness-bearing,
Q. Who are often guilty of falsehood and slander in
public ] i lure and witness-bearing?
A. : irties at law, advocates, witnesses, and judges.
Qj How are the parties guilty of such falsehood and
slander ? A.. By founding pleas on false and forged
claims, boldly denying truths, asserting untruths, suborn-
ing or corrupting witnesses, bribing judges, &c.
£). How are advocates guilty? A* By misrepre-
senting ihe case of their dient j contriving and maintain,
ing falsehoods to support their cause j concealing or faint*
ly supporting of truth, or outfacing it with importunity
and eloquence, Arts xxiv. 1, — 6„
Q How are witnesses guilty ? A. By swearing
thi! gs false in themselves, or dubious to them ; or witne*.
sing truths with malice and envy, Acts vi. 13, 14.
A. How are the judges guilty ? A. By suffering
themselves to be bribed or seduced j misrepresenting the
law -, and giving verdict or sentence contrary to their own
conscience or the truth, Exod. xxiii. 8.
QL What peculiar evil is in slander and falsehood com*
mitted in judic -tares? A. It is committed in the
more especial presence of God, or in his name, or when
he is solemnly called on to attest it, Psalm lxxxii. 1.
Q.. Is it not horrible wickedness to lie or slander in
preaching a, id prayer, or to support a religious cause, and
gain proselytes to it r*
A. Ye; •, it prostitutes God's ordinances, and is aspeak-
ing wickedly for God, Job xiii. 7.
Q. By what means mav we avoid falsehood and slan-
der ?
A. By avoiding to meddle with other men's business
Speaking little ; carefully keeping our hearts ', and by liv-
ing in the view of our un worthiness, God's omniscienc<
and the account we must give to him at the last day.
Qu. 79, 80. Of the Duties required, &c 273
Ques. 7Q. Which is the tenth commandment f
Answ. The tenth commandment is, Thou
shalt not covet thy neighbours house, thou shali
not covet thy neighbours wife, nor his man-ser-
vant, nor his maid-servant, nor his ox, nor his
ass, nor any thing that is thy neighbour's.
Quest. 80. What is required in the tenth
commandment ?
Answ. The tenth commandment requiretk
full contentment with our Own condition, with
a right and charitable frame of spirit toward
our neighbour, and all that is hie.
Quest. 81. What is forbidden in the tenth
commandment ?
Answ. The tenth commandment forbiddeth
all discontentment with our own estate, envy-
ing or grieving at the good of our neighbour,
.and "ail inordinate motions and affections to
any thing that is his.
Q. How prove you, that this command respecting ca-
vetousness is but ONE of the ten ?
A. There are nine besides it, as the second is manifestly
different from the first : and if this command were to be
distinguished from its objects, it would make six, or ra-
ther a thousand.
Q. What is required in the tenth commandment ?
A. Contentment with our own lot ; and a charitable
disposition towards our neighbour, and all th&t is his.
Q. Are we to be content to live in an estate or prac-
tice of sin ?
A. No •, sin is contrary to God's law, 1 John iii. 4.
Q. With what then should we be content ?
A, With every thing which God in his providence or~
ders for our lot, whether pleasant or afflicting, Heb. xiii.5.
Qj. What manner of contentment with our lot is re»
cruired of us ?
A. Pull contentment, Heb. xiii. 5.
A a 2
MO Of the Duties required Quest. 80.
Q. What is //^//contentment ? A. Contentment
complete in its parts, and carried to the highest degree.
Q. Of how many parts doth full contentment consist ?
A. Four; self-denial, readiness to take up our cross,
holy carelessness about this world, and satisfaction with our
rendition in it, Phil. iv. (3, 1. Matth. xvi. 24.
Qj What is self-denial ? A. Our looking on our-
selves as unworthy of any thing but hell, and incapable to
chuse or provide what is for our true interest.
Q. What crosses must we take up ? A. Manifold
afflictions in this world, and especially suffering for Christ.
O. What is meant by taking up the cross. A. Sub-
Kitting to it in obedience to God's will, Acts xxi. 13.
Q. In what manner must we take up our cross ?
A. Chearfully, from love to Christ who bare the curse
for us, Matth. xvi. 24.
(). What is meant by an holy carelessness about this
world ? A. Our reckoning all worldly enjoyments no-
thing in comparison of God j and, in the diligent use ol
means, leaving it wholly to him to carve our lot in it.
Qj. What mean you by satisfaction with our condition ?
A. Our pleasure in it, from a persuasion that it is emi-
nently suited to the glory of God, and our real advantage.
Q. In what cases are we especially called to study con-
tentment ? A. When our relations die, or prove
crosses to us ; and when we meet with prosperity, bodily
afflictions, poverty, reproach, spiritual trouble, disappoint-
ment, and loss of all things.
£). What is more generally necessary to our attaining
contentment in these cases ?
A. Our union to Christ, the sprinkling of his blood on
our conscience, our having God in him as our God, and
cur heart filled with his love.
Q. How may we attain contentment, when our friends
and relations die ? A. By considering, that our God
lives*, that all men must die j that God has taken them
away j that, if they were gracious, the loan we had of
them was a great mercy, death was their great gain,
and we shall shortly meet them in heaven never to part,
Job xix. 25.
Q. How may we attain contentment, when our friends
and relations prove crosses to us ?
A, By taking their bad conduct to us as a reproof of
(SJuest. 80. in the tenth Commandment, 281
our neglect of duty to them, and especially to God ; and.
by co ^sidering, that all men are imperfect, that God is our
chief friend, and will soon free us from the trouble of others,
Micah vii. 7,-10. 2 Sam. xxiii. 5.
Qj How may we attain contentment in a prosperous
state ? A. By living on God as our chief portion °t
beholding and enjoying hirn in all that we have, and glo-
rifying him with it ; by having our heart weaned from the
world ; and considering, that discontent is most ungrateful
to Grod, and a ready way to provoke him to deprive us o£
our present enjoyments, Psalm iv. 6, 7.
Q. How may we attain contentment under bodily afflic-
tions ? A. By considering that they are ur.stingeti ; are
much lighter than: our sins deserve, or Christ suffered ; and
are useful to put us in mind of death, meeten us for heaven^,
and sweeten it to us, Lam. iii. 39.
Q. How may we attain contentment under poverty?
A. By considering how poor Christ, and many of his
dearest saints, have been; that we have more than we
brought into this world, or can carry out of it : and that
the less we have, the less we have to account for at the last
day, 2 Cor. viii. 9-. 1 Tim. vi. 6, 7^
(X How may we attain contentment under reproach f
A. By a firm fai+b of our new covenant name ; and con-
sidering how much Christ and his people have been always
reproached, how worthless men's applause is, and how our
character shall be vindicated at the last day.
Q. How may we attain contentment under the spiritual
troubles of temptation, desertion, &.C ?
A. By application of the many sweet promises respect-
ing spiritual trouble ; and considering how Christ, and his
dearest saints, have been so troubled ; that he has a fellow-
feeling of our affliction ; that it shall speedily be over, and
works for us a far more exceeding and eternal weight of glo-
ry, Isa. liv.
£>. How may we attain contentment under manifold
losses and disappointments ?
A* By a diligent study to supply the want of other things-
■with God himself; by considering, that our God cannot
be lost, that our wise anof gracious Father is the author of
all our losses and disappointments-, that they are necessary ta-
eonvince us of the vanity of this world* prevent us fern
Aa3
232 Of the Duties required Quest. 80.
taking up our rest therein, and to prepare a place for God
and his fulness m our heari.s, Phil. iv. 19.
Qj. Doth full contentment exclude lamentation over our
affl ctions, and the sinful cause of them, or use of lawful
means of deliverance fiom them ?
A. No ; it supposes and includes these things, Psalm
1. 15. and xci. lb.
O. What are the great advantages of contentment ?
A. God delights in doing us good, it sweetens every
case, and disposeth us to every duty, Isa. lxiv. 5.
Q. What is a charitable frame of spirit towards our
neighbour and all that is his ? A. Our readiness to
rejoice in our neighbour's welfare, and to mourn for his af-
fliction, as if it were our own, Rom. xii.
Q. What is necessary to our attaining this charitable
frame of spirit ? A. Heart purity and watchfulness,
Q. From what must our heart be purified ?
A. From covetous desires after earthly things.
Q. Why is this purity of heart necessary for us ?
A. Because the want of it hinders our communion with
God, and proper love to our neighbour, Matth. v. 8.
Q. How may we attain this purity of heart ?
A. By faith in Christ as our righteousness and strength,
by application of God's pure word to our hearts, and by
earnest prayer, 2 Cor. vii. 1. Gal. vi. 14.
Q. What of our heart must we watch over ?
A. Over the first motions of our heart towards sin, and
all temptations thereto, Prov. iv. 23. 1 Pet. v. 8.
(,). Why ought we to watch over our heart ?
A. Because it is very deceitful, inconstant, and wicked ;
sin lies very hid in it; the life of religion lies much in keep-
ing our heart bended towards God; and hereby many wick-
ed thoughts are prevented, Jer. xvii. 9. Prov. iv. 23.
O. Why is watchfulness over our heart necessary to our
having a charitable frame of spirit towards our neighbour ?
A. Because without it our heart would wander in covet-
ous desires of what is his. Prov. iv. 23.
Q. What sins are forbidden in the tenth commandment ?
A. Discontentment, envy, and covetousness.
Q. What is discontentment ?
A. Our inward disliking and grudging at any thing in
c>ur lot, Job v. 2.
g. How is our inward discontentment of heart outward-
Quest. 80. in the tenth Commandment. 283
ly exercised and evidenced ? A. By sullen shifting
to look on our enjoyments, or viewing them in a dissatisfied
manner ; by disliking to hear our lot well spoken of, and
pleasure in hearing it dispraised ', fretful complaints and
murmuring at it ; and by living peevishly in trouble, and
unthankfully under the receipt of mercies, Esth. v. 13.
Q. Whence doth our discontentment spring ?
A. From worldly-mindedness, pride, and distrust of God.
Q. Is it any excuse for our discontentment that it flows
from our natural temper? A. No , that shewrs dis-
content to be deeply rooted in our heart, James iv. 1,
Q. Are the length, greatness, and suddenness of our af-
fliction, any excuse for discontent ? A. No j for we al»
so receive many great, unexpected, and lasting mercies j
we ought to have expected troubles ; and besides, discoun-
ter, tment makes our affliction still more grievous.
Qj, Are not very provoking injuries an excuse for our
discontentment ? A. No •, for we do greater injuries
to God every day than can be done to us, Matth. xviii.
Q. Is it any excuse of our discontentment that our trou*
bles unfit for duty, and that we fear they are the first-fruits
of eternal wrrath ?
A. No ; for it is chiefly discontent that begets that un-
fitness for duty, and slavish fear of wrath.
Q. What then should we do in such a disordered case ?
A. We should flee speedily to the blood of Christ, and
grace of God, for relief from our plagues and fears.
Q. Wherein lieth the great evil of disconteniment ?
A. It imbicters our mercies, quarrels with God, pro-
vokes him to add to our trouble, unfits us for duty, increas-
cth our affliction, and hinders the happy fruits of it.
£h What happy fruits of affliction doth it hinder ?
A. The imbittering and purging away of our sin 5 the
excitement, trial and manifestation of our grace 5 the wean-
ing of our heart from this world, and setting it on things
above, Isa. xxvii. 9. Col. iii. 1.
Q, What is envy § A. Our inwardly grudging and
grieving at the good of our neighbour, Gen. iv. 4, 5.
Q. How is the envy of our heart outwardly exercised
and evidenced ? A. In our sullen and angry looks on
our neighbours^ enjoyments, grudging speeches concern-
ing them, and unkind behaviour 10 him on account of them.>
Q» What is the object and ground of our envy >
284 Of the Sins forbidden Quest. 81 „
A. The good of our neighbour in honour, wealth, health,
relations, gifts, graces, favoui, success, &c.
(^. What is the root of envy ? A. Pride and malice,
Qj, Wherein iieth '.he evil of envy ? A. 1\ disho-
nours God, imbitters our enjoyments, makes us like Sa-
tan, is dangerous to our neighbour, and a destroyer of our-
selves, Prov. xiv. 30. Job v. 2. Jam. iii. 14, 16V
Q. What is covetousness ? A. An excessive and
inordinate desire of any worldly thing, Hab. ii. 5, 9.
Qj. Can we exceed hi desiring God as our portion, Christ
as our Saviour, and the Holy Ghost as cur sanctifier ?
A. No ', these are infinitely valuable, and our possessing
them in the highest degree cannot but tend'to God's glo-
ry and our own good, Psal. lxxxi. 10. xvi. 5, 6.
Q. How do we exceed in desiring created enjoyments ?
A. In desiring them asourchiet good, more than God^s
law allows, or more of them than is meet for us, Htb. xiii. 5.
Qj. How do we commit covetousness in the irregular de-
sire of things ?
A. In desiring to have them at the expence of our neigh-
bour's loosing them, or in order to fulfil some sinful lust
with them, Jam. iv. 2, 3. and v. 3-1.
Q. How is the covetousness of our heart outwardly ex-
ercised and evidenced ? A. By greedy looks on
the object of our sinful desire, covetous speeches, excessive
toil, labour in too many or base callings, endeavours to
draw from our neighbour what is his, &c.
Q. Wherein lieth the evil of covetousness ?
A. It is idolatry, making a god of its object ; breaks all
the commands; tempts to all other sins; egets disquiet
of mind ; unfits us for duty ; draws down Go I's wrath on
us and our helrsi n this life ; and exposeth to hell.
Q. How may we be delivered from envy and covetous-
ness ? A. By faith in, and love to Christ as our
Saviour •, believing view? of God as our portion $ pra< er for
the Spirit of Sanctification 3 an 1 by serious consideration,
Q. What are we to consider in order to cnre us of tnvy
and covetousness ? A. That these sins make us lih_e
Satan, and odious to GoH ; that, the worst men have- often
most of this world ; that the more we have in it, the more
difficult our djty, and the greater our accounts wi'1 be 5,
that death, will soon strip us of our earthly enjoyments 3.
Quest. 81. in the tenth Commandment. 28$
and that all our envious and covetous desires shall be pub-
licly exposed at the last day, James iii, iv. Tit. iii. 3.
Q. Why is the object of envy and covetousness so par-
ticularly expressed in this command, vi%. our neighbour's
house, wife, servant, ox, or ass ? A. Because men
are so much inclined to these sins, Ezek. xxxiii. 31.
Q. Is not the coveting of these things forbidden in
commands 7th, 8th, &c. ? A. Yes ; but these com-
mands strike more directly against actual sins ; whereas the
tenth strikes more directly against the sin of our nature, and
first motions of lust, Rom. vii. 7,- — 13.
£). Why is it necessary that there should be a particular
command against the lust of our nature I
A. Because, though it be one of our greatest sins, it is
much overlooked by us, Rom. vii. 7, 13.
Qusst. 82. Is any man able perfectly to keep
the commandments of God 9
Answ. No mere man, since the fall, is able,
in this life, perfectly to keep the command-
ments of God, but doth daily break them, in
thought, word, and deed.
Q. Ought every man to keep all the commandments of
God perfectly ? A. Yes, Deut. xviii. 13. and xii. 32.
Q. Why ought we to keep them perfectly ? A. God
requires, and hath a just title to our perfect obedience 5 and
it tends to the advantage of ourselves and others.
Q. What profit can even wicked men's attempts to obey
God's law bring to them ? A. Temporal mercies in this
life, and the lessening their torments in hell.
Q. Why doth God reward wicked men's obedience, or
rather shew of obedience ? A. To shew the regard
which he hath to the very resemblance of holiness ; and
that he hath no pleasure in the death of sinners, Jon. iii. 10.
Q. But how can he reward wicked men's obedience,
when he says, it is an abomination to him ?
A. This obedience is better in itself than an absolute ne-
glect of duty, 1 Kings xxiii. 2D, 2 Kings x. 30.
Q. Can any man perfectly keep the commands of God ?
A. No mere man, since the fall, is able to keep them
perfectly in this life, 1 Kings viii. 46. 1 John i. 8, — 1CU
286 Of Man's Inability Quest. 82.
Q. Why do you say the commands cannot be kept^r-
fectly in this life? A. Because believers keep thera
sincerely, not perfectly, 2 Cor. ii. 2. Rom. vii.
Q. Why do you say, no mere man can keep them per-
fectly ? A. Because Christ, who is not a mere man,
but God man, did keep them perfectly, Matth. iii. 15, 17.
Q. Why do you add these words, since the fall?
A. Because before the fall Adam was able, and did keep
all the commands of God perfectly, Eccl. vii. 29.
Q. Why do you add these words, in this life ?
A. Because in heaven the saints shall be able to keep the
■whole law of God perfectly, Jude 24. Eph. v. 37.
Q. How prove you, that believers cannot keep the com-
mands of God perfectly in this life ?
A. The Scripture affirms, there is no man that doth
good, and sinneth not j and that if we say we have no sin, —
the truth, is not in us ; and shews, that the best saints failed in
these graces wherein they most excelled j Abraham through
distrust lied once and again, Moses sinned by passion, Job
by impatience, and Peter by cowardice, 1 Kings viii. 46.
Q. How then are Job, Zacharias, and other saints call-
ed perfect in scripture ?
A. Because they were upright and sincere, having all
the graces in some measure, diligently studying to have
them in full measure, and heartily grieved for their im-
perfections in holiness ; and -were far more perfect than
others, Job. i. 8. Luke i. 6. Phil. iii. 12. 13, 14.
Q. How is it said, He that is born of God, sinneth not,
and cannot sin ? A. Because he cannot sin against the
law as a covenant \ nor can he make a trade of sin, by li-
ving in it with pleasure, as others do, Rom. vi, vii.
Q. Of what sins may believers be guilty in this life ?
A. Of every pardonable sin, even the worst, as Atheism^
unbelief, idolatry, &.c. 1 Kings xi. I, — 8.
Q^ Into what sins do believers most frequently fall ?
A Into more refined and secret sin*, Psal. xix. 21.
£). Wherein do we break God's commands daily ?
A. In thought, word, and deed, Gen. viii. 21.
£). By what thoughts do we break God's commands ?
A- Bv low thoughts of God, and his Son Christ \ by
atK-is'ica ignoranl . i 'olatrous, profane, proud, idle, car-
nal, covetous, unclean3 or malicious thoughts, &c.
Quest. 82. to keep the Law perfectly. 287
Qj. By what words do we break Good's commands >
A. By idle, proud, profane, angry, obscene, or lying
words, &c. Jam. ii. 6, 8. Matt'h, v. 22. 34, — 37.
O. By what deeds do we break. God's commands ?
A. Ey carnal labour on the Sabbath ; by killing, steal-
ing, committing adultery, &c. Hos. iv. 2.
Q. Do not we also break all the commands of God dai-
lv, by omission of required thoughts, words, and deeds ?
' A. Yes ; Isa. xliii. 22, 23, 24.
O. In what different ways do we daily break all God's
commands in thought, word, and deed ?
A. In our own persons, and by partaking in other men's
Qj How do we involve ourselves in the guilt of other
men's sins ? A. By permitting when we could have
hindered them ; by exciting, causing, encouraging, reward-
ing, or defending them j and by not duly reproving for,
and mourning over them, Eph. y. 11.
Qj. Do we not constantly and practically re-act our for-
mer sins, while we continue impenitent for them ? A. Yes.
Q. Can we then conceive how many sins we commit in
a day or hour I A. No ; we commit so many in our own
persons, and by partaking with others in sin, that God a-
lone can reckon their number, Pt-aL xl. 12.
Quest. 83. Are all transgressions of the law
equally heinous?
Answ. Some sins in themselves, and by rea-
son of several aggravations, are more heinous
in the sight of God than others.
g. Are all sins equally criminal ? A. No.
Qj How prove you that ? A. The scripture repre-
sents some sins -as greater than others, some sins are more
punished than others, and one sin is unpardonable.
Q. Are not all sins infinitely evili A. Yes 5 as
they are committed against an infinitely holy God.
Q. How then can some sins be more heinous or worse
than others ? A. As therein we more fully exert
our enmity against God, and do greater injury to his de-
clarative glory, John xix. 11. and xv, 22.
Q. In what different respects are some sins more hei-
288 Of th-e Aggravations of Sin, Quest. 83.
nous than other> ? . A. Either in themselves, or
by the aggravations that attend them.
£). How are some sins more heinous in themselves 2
A. As they directly break more commandments, and
contain greater injury to God or men, than others.
Q. W hether are- sins directly against the first or second
table more heinous ? A. Sins against the first 5 for
these are an immediate attack on the being, name, worship,
and property of God, which are more precious in them*
selves than what belongs to men, 1 Sam. ii. 25.
Q What are the worst sins against the first table ?
A. Atheism, idolatry, profane swearing, unbelief, &c,
Q. Why are these more heinous ? A. Because
they are a direct attempt against the being and essential
honour of God, or do blasphemously misrepresent him.
Q. What are some of the worst sins against the second
table of the law ?
A. Murder, adultery, slander, Sic.
Q. Why are these more heinous ? A. Because they
Tob a man of his life, wife, or good name, which are more
precious than his wealth, Job ii. 4. Prov. xxii. 1.
£). V. hat sins agair.st the first table break many com-
m;- ds ? A. Every sin against it ; but especially those
against the first commandment break all the ten.
Q. rlow do these sins break the commands of the second
table ? A. As they are a direct attack upon the being and
honour of God, they loose all binding impressions of duty
to our neighbour : and moreover, to rob a man of his God,
or means of enjoying him, is a greater injury than to rob
him of his life, and every other earthly enjoyment.
Q. How then is it, that sms against the first tat Je of the
law are ordinarily so lightly accounted of? A. It pro-
ceeds from our Atheism, pride, and ignorance of God.
Q. What sins against the second table directlv break
many commandments ? A. Every sin against it, particu-
larly drunkenness, theft, cuvetousness, envy, slander, &.C.
Q. How doth drunkenness bred the commandments
of the first table ?
A. Drunkenness makes a god of our belly ; it unfits us
for meditation, prayer, and ether ordinances, and justl]
stops our admission to th? seals of the covenant; it occj
siors our taking God's name in vain, md perverting his
creatures to sinful purposes , and disqualifieth us for re-
Quest. 83. Of the Aggravations of Shu 289
membering the Sabbath to come, or improving the work
of the Sabbath past*
Q. How doth drunkenness break the commandments of
the second table ? A. It disqualified us for perform-
ing relative duties; by it we devote to the service of Satan
that money which would support our family, the magi-
strates, ministers, and poor 5 and waste time in encourag-
ing others to sin j it breaks our bodily constitution, occa-
sions quarrels and fighting, starves our families, inflames
our fleshly lusts, ruins our estate, and tempts us to steal,
procures a bad name, and fills our mouth with slander, and
incites an inordinate desire of liquor.
Q. How do theft and covetousness break the command-
ments of the first table ? A. The covetous
thief makes riches his god, worships its image and super-
scription, profanes God's good creatures, and hath his
head and heart full of carnal projects on the Sabbath.
Q. How do theft and covetousness break the command-
ments of the second table ? A. These sins hin-
der the performance of our duty to our relations j take
from our neighbour the supports of his life, and endanger
our own j encourage idleness and prodigality f these incen-
tives of lust -, procure a bad name, &c,
Q. Why doth the apostle James say, that though a man
should keep the whole law, and yet offend in one pointy
he is guilty of all f
A. Because every sin is against the love that is the fill*
nlment, and tramples on the authority that is the founda-
tion of the whole law, Jam. ii. 10.
Q. What is the second way some sins are more heinous
than others ? A. By the aggravations attending them.
Q. What call you an aggravation of sin ? A. Any
circumstance attending it which increaseth its guilt.
Q* From what circumstances are sins aggravated ?
A. From the person offending or offended ; from the
means against which sin is committed j and the quality s
time, place, and manner of the offence, 2 Sam. ii. 25.
Q. How is sin aggravated from the person offending $
A. The sins of superiors in gifts, graces, age, or station^
as parents, husbands, masters, magistrates, or ministers,
are more heinous than the same sins committed by their
respective inferiors, Hos. v. 1.. Isa. xxxviii. 14.
Q . Why are the sins of superiors more heinous ?
t B b
2p0 Of the Aggravations of Sin* Quest. S3.
A. Because their sins prostitute more of the image or
authority of God lodged in them, and do more harden and
encourage others in sin, 1 Kings xii. 25, — 33.
Q. How is sin aggravated from the person immediately
offended by it ? A. Sins committed immediately against
God, Christ as Mediator, or the Spirit and his grace, are
more heinous than like sins committed against men ; sins
against many, are more heinous than like sins against few 5
sins against saints, particularly weak ones, more heinous
than like sins against others •, sins against superiors, more
heinous than like sins against inferiors *, and sins against
men's souls, than like sins against their bodies.
£). How is sin aggravated from the means against which
it is committed? A. Sins committed against the ex-
press letter of the law, clear revelation, manifold warnings,
reproofs, convictions, vows, resolutions, mercies, judg-
ments, ckc. are more heinous than the same sins commit-
ted in contrary cases, Isa. xxvi. 10. Luke xii. 47.
Q. Why so ? A. Because, besides the sin itself,
there is added an aouse of those clear revelations, warn-
ings, reproofs, convictions, mercies, judgments, &c.
Q. How is sin aggravated from the quality of the offence ?
A. Sins finished in word and deed, or which cannot ad-
mit of restitution, are more heinous than like sins only con-
ceived in thought, or which admit of restitution.
Q. Why so ? A. Because, in the former cases, sin
spreads wider, and continues longer than in the latter.
Q. How is sin aggravated from the time of the offence P
A. Sins committed on the Sabbath, in the time of wor-
ship, season of gospel light, or of signal mercies or judg-
ments, are more heinous than the same sins committed in
other seasons, Matth. xi. 23. 2 Chron. xxviii. 22.
Q. Why so? A. Because, in these cases,
besides the sin itself, holy time is profaned, and eminent
duties excluded, Isa. xxii. 12, 13. 2 Chron. xxviii. 22.
Qj How are sins aggravated from the -place of the offence ?
A. Sins in a gospel-land and in a public or sacred place,
are more heinous than the same sins committed in other
places, Isa. xxvi. 10. 2 Chron. xxxiii. 4.
£). Why so? A. Because such sins do pour more
contempt on God, and do more harden and encourage o-
thers in sin, 2 Sam. xvi. 22. 1 Kings xiii. 1, 33, 34.
Q. How are sins aggravated from the manner of them ?
Quest. 83. Of the Aggravations of Sin. 2QI
A. Sins done deliberately-, wilfully, boastingly, mall*
ciously, frequently, obstinately continued in, or relapsed
into after repentance, are more heinous than the same sins
committed through ignorance, weakness, or the hurry and
violence of temptation, or with blushing, or seldom, and
not continued in,. Psalm xcv, 10. Jer. xliv.
Q. Doth wilful or slothful ignorance excuse, our sin ?
A. No j it is a damning sin in itself, Isa. xxvii. 11,
Q. Which are the worst of all sins ? A. Unbelief,
and the sin against the Holy Ghost, Heb. x. 26, 29.
Q. What is unbelief? A. Our refusing Christ as offer-
ed in the gospel; or discrediting.the record which God has
therein given of his Son with respect to us in particular.
Q. What is the gospel-record God has given concern-
ing Christ ?
A. That in him there is eternal life for sinners of man-
kind, even the chief, 1 John v. 11. 1 Tim. i. 15.
Q. How are we to appropriate this divine record ?
A. By believing that in Christ, as offered to us, there is-
eternal life for us in particular, 1 Tim. i. 15.
Q. Wherein lieih the peculiar evil of unbelief ?
A. It disparageth all the persons of the adorable TrinU
ty, vilifies all the divine perfections as highly glorified in
the work of our redemption, and most eminently ruins the
souls of men, John xv. 22, 23, 24. Heb. iii.
Q. How doth unbelief disparage the divine persons ?
A. It contemns the Father as the giver of Christ 5
tramples on the blood and mediation of Christ, despising
him as the unspeakable gift of God ; and resists the Holy
Ghost in the application of his grace, Isa. liii. 1, &c.
Qj How doth unbelief vilify the divine perfections as
manifested in the work of our redemption ? A. It prac-
tically calls God's wisdom absolute folly, his power weak-
ness, his holiness impurity, his justice iniquity, his love ha-
tred, his truth deceit and falsehood, 1 Cor. i. 23.
Qj. Which divine perfection doth -unbelief especially op-
pose and vilify ? A. Redeeming love, in the free-
dom and greatness thereof ; which shews it to be a most
strange and aggravated wickedness, John iii. 16, 17, 18*
Q. How doth unbelief ruin men ? A. It gives strength
to their other sins, fixefh their guilt upon them, and binds
them over to distinguished and eternal vengeance.
O. Is unbelief a single sin .? A. No 5 it is a collec-
292 Of the Desert of Sin- Quest. 84.
lion of all the worst sins 5 Atheism, ignorance, idolatry,
murder, slander, blasphemy, &c. attended with many and
great aggravations, John xv. 22, 23, 24. Heb. iii.
Q. How doth God destroy unbelief in his elect ?
A. By shedding abroad hie matchless love in their heart.
Q. What is the sin against the Holy Ghost?
A. It is unbelief aggravated to the highest degree ; or
it is a known, wilful, malicious, and avowed blasphemy
and rejection of Christ, and the whole plan of salvation
through him, after conviction of his excellency by the com-
mon operation of the Spirit, Heb. vi. 4, 5, 6. x. 26.
Q^ Why is this sin called the sin against the Holy
Ghost I A. Because it is committed in
direct opposition to the strivings of the Spirit of God, and
the abundant evidence which he gives of the truth of the
gospel. Heb. x. 26, — 30.
£>. Can every man commit this sin ? A. No j Pa-
gans, ignorant persons, and believers, cannot commit it.
Qj What may be a sure evidence to a distressed soul,
that he has not committed this sin against the Holy Ghost?
A. If he is burdened with fears of its guilt and vileness,
and desires salvation through the blood of Christ.
Q» Wherein do the sin against the Holy Ghost, and all
other sins differ ? A. It is unpardonable, and they are not.
Q. Why is the sin against the Holy Ghost unpardonable?
A. Not for the lack of mercy in God, or merit in Christ ;
but because this sin fully and finally rejects the Spirit's ap-
plication of this mercy and merit, Heb. x. 26, 29.
Q. For what end hath God set up one sin as unpar-
donable ? A. To affright men from sinning against their
light *, as every sin against light is a step towards this sin.
Quest. 84. What doth every sin deserve ?
Answ." Every sin deserveth God's wrath and
curse, both in this life, and that which is to come.
Q. What doth the very least sin deserve from God ?
A. His wrath and curse, Rom. vi. 23. See Quest. 19.
Qj What is meant by sin's deserving God's wrath and
curse ? A. Its being worthy of it, Rom. i. 32. vi. 23.
Q. Whence is it that every sin deserveth God's wrath
and curse ? A. From sin's being the very opposite of
iiie divine nature, and an infinite offence to God, Psalm v.
Q,. 85. Of the means to escape God? sWr&t-h. 2£3
Q. When shall God's wrath and curse be executed?
A. In this life, and that which is to come,
Q^. Do not greater sins deserve greater wrath ?
A. Yes •, and shall be punished accordingly.
Q, Is there any possibility of escaping this deserved
wrath and curse of God? A. Yes 5 by Christ alone.
Quest. 85. What doth God require of zis,
that tve may escape his wrath and curse due to
us for sin?
Atfsw. To escape the wrath and curse of
God due to us for sin, God requireth of us
faith in Jesus Christ, repentance unto life,
with the diligent use of all the outward
means whereby Christ communicateth to us
the benefits of redemption.
O Why are faith, repentance, &c. required of us ?
A Not to atone for our sin, or be the condition of our
eternal happiness ; but to be the means of receiving and
improving the salvation which Christ hath obtained for us.
O. How can our salvation be wholly of grace, when
these things are required of us in order to our enjoyment of
it ? A. Because though the law demand these things
as our duty, yet Christ hath purchased, and, in the gospel,
promiseth and bestows them as free privileges upon us.
Q. Why doth God require those things from us, when
he knows we cannot perform them ? A. To shew us
our duty, convince us of our weakness, and chiefly to ex-
cite us to embrace his gracious promise, that we may re-
ceive them from Christ as our free privilege, Gal. iv. 24»
Q. Why is faith placed first of the things required-
ofus? .
A Because till we have faith, we can neither repent,
nor rightly attend on Christ's ordinances, Rom. xiv. 23.
O. How prove you that faith must be before repent-
ance \ A. Christ says, They shall lock on me whom
they have pierced, and shall mourn : and till we by faith
-see God's love, we can never love him, nor turn from sin
to him, Zech.xii. 10. Gal. v. 6. Ezek. xvi. 62, 63*
Bb 3
994 Of the means to escape God's Wrath. Q. 85.
Q. Is there not a fear of God's wrath, and turning
from gross sins, and erroneous notions, that may go be-
fore faith in Christ ? A. Yes j which is ordinarily
called legal repentance^ Acts ii. 37. and xvi. 30.
Qj Why is it called legal repentance ? A. Because
the law as a covenant is the great mean of it, and it is
found in many while they are under that law, Rom. vii. 9.
Q. How is faith in Jesus Christ necessary to our escap-
ing God's wrath and curse ?
A. It alone receives Christ, the only Saviour from
sin and wrath, and all his salvation.
Q. How is repentance unto life connected with our
escaping God's wrath and curse ? A. We therein
improve salvation as an excitement to holiness \ and Christ
saves u$fror?iy not in our sins, Luke i. 74, 75.
O. Why is the diligent use of Christ's ordinances ne-
cessary to our escaping God's wrath and curse ?
A. Because in these ordinances salvation is offered and
communicated to us ; and by them faith and repentance
are begotten and strengthened, Rom. x. 17. Prov. viii. 34.
Q. In what manner must these ordinances be used ?
A. They are to be used diligently, Acts xvi. 14.
Q. Why should we use Christ's external ordinances di-
ligently ? A. Because our eternal salvation is so con-
nected with the right use of them, Isa. lv. 1, 2, 3, 6, 7.
Q. Can we rightly use Christ's outward ordinances be-
fore our conversion ? A. By no means, Prov. xv. 8.
Q. Why should we then attend them before conversion?
A. That we may there wait till Christ, who is often
present iii them, say to our souls, Live, Ezek. xvi. 6, 8.
Q. Hath God promised, that if graceless persons, with
natural seriousness, wait upon his ordinances, he will give
them saving grace ? A. No *, however, he ordinarily,
if not always, gives grace to such •, and we may hope he
will give ;t to us likewise, Prov. viii. 17, 32, 33, 34.
Q. What is the danger of men's neglecting this dili-
gent use of God's ordinances ?
A. Such study to place themselves without the reach
of God's mercy ; and though their salvation is possible, yet
not probable, Prov. viii. 34.
Q. Doth Christ bestow saving grace on diligent attend-
«rs of his ordinances for their work's sake ?
A. Noj but to put honour vpon his own ordinances*
Quest. 86. Of Faith in Jesus Christ. 2§5
O. What doth Christ communicate, or make over to
sinners, by these ordinances ? A. All the benefits of
redemption j such as regeneration, justification, adoption^
and sanctification, an happy death, and eternal glory.
Quest. 86. What is faith in Jesus Christ?
Answ. Faith in Jesus Christ is a saving
grace, whereby we receive and rest upon him
alone for salvation, as he is offered to us in the
gospel.
O. Why is faith called a grace? A. Because
it beautifies our soul, and is freely given by God to us.
Q. Why is it called a saving grace ?
A. Because it interests us in Christ and his salvation.
Q^Who is the alone author or worker of faith ?
A. God in Christ by the Holy Ghost, Eph. ii. S.
Q What is the general immediate object of faith ?
A. The whole word, especially the promise of God.
Qji Who is the peculiar immediate object of faith ?
A. Christ in his person and offices, held forth in the word.
O. Is not God also the object of faith ?
A. Yes ; by Christ we believe in God, 1 Pet. i. 21.
Q. WThat is the subject or seat of saving faith as an
habit >
A. Our whole soul, mind, and will, Rom. x. 10.
Q. What is the work or exercise of saving faith ?
A. Receiving and resting on Christ, John i. 12.
Q. Are receiving and resting on Christ two different
things? A. No j receiving is the beginning of rest-
ing, and resting is the continuance of receiving.
Q; Wherein doth faith find and receive Christ ?
A. In the free promise of the gospel, Rom. x. 6, 8.
Q. How do we by faith receive and rest on Christ as
found in the promise ? A. By believing the promise
to be true and good in itself, suited to our case, and to be
accomplished to us in particular, 1 Tim. i. 15.
Q. Can faith, or any other grace, be so described, as to
make graceless persons rightly understand what it is ?
A. Though they may think and talk rationally of it \
yet till they experience it, they never properly know it..
Q; Whether doth saving faith lie in assent or consent ?
2£)6 Of Faith in Jesus Christ. Quest. 86.
A. In both *, for with the whole heart man be/ieveth.
Q. What mean you by the assent of faith in Christ?
A. Its crediting the promises as true to us in particular.
Q. What mean you by the consent of faith in Christ ?
A. The acquiescence of our heart in the method of
salvation through Christ, as every way suited to our un-
done case, and embracing him as in the promise, to save
us according to the riches of his grace, 1 Tim. i. 15.
Q, What are the best descriptions of the exercise of
faith in Christ ?
A. The scripture representations of it.
O- How is faith in Christ represented in scripture ?
A. As a persuasion, a looking,, coming, running, flee-
ing, flying, and entering into Christ, a receiving and
buying of him, a resting and leaning on him, a believing,
trusting, living, dwelling, and walking in him, &c.
O. VVhy is faith so variously represented in scripture ?
A. To shew the extensive improvement which raith, as
a principle, makes of Christ in his manifold relations to us.
Q. Why is faith represented as a persuasion ?
A. Because it discerns and credits the absolute certain-
ty and truth of God's word and promise, Heb. xi. 13.
Q. Why is faith called a looking to Christ ? A. Be-
cause it views him as a most glorious object, Isa. xlv. 22.
Q. Why is faith called a coming- to Christ?
A. Because by it we leave our natural state, and come
to Christ as our glorious friend and home, Matth. xi. 2S.
Q. Why is faith called a running to Christ ?
A. Because by it we come to him quickly, and with
all our might, Prov. xviii. 10. I-a. xl. 31.
Q. Why is faith called a fleeing to Christ ?
A. Because by it we, as men pursued, escape for our
life to Christ as our saviour and hiding-place, Heb. vi. 19.
Q. From what pursuers do we flee to Christ ?
A« From God's avenging justice, a broken law, raging
lusts, a malicious devil, and an ensnaring world.
Q^Why is faith called z.fiijing to Christ ?
A. Because by it we, through supernatural influence,
come swiftly to Christ as a Prince exalted, and rock high-
er than \ve, Isa^ Ix. 8.
O. Why is faith called an entering ? A. Because it
brings us to salvation through Christ as the door, John x.
Q. Why is faith called a receiving of Christ I
Quest. 8(5. Of Faith in Jesus Christ. 2<)7
A. Because it takes hold of him as God's great gift*
John i. 11, 12.
Q. Why is faith called a buying of Christ ?
A. Because by it we deliberately receive him as our
enriching portion, and glorious ornament, Rev. iii, IS.
Q. With what price does faith buy Christ ? A. It
buys him without money, and without price, Isa. lv. 1, 2.
Q. How doih it this ? A. As in receiving Christ,
we neither offer, give, nor promise any price for him.
Q-. Do not we by faith give up ourselves to Christ as a
price ? A. No ; wTe only give up ourselves to him as
monsters of guilt and pollution, to be freely pardoned,
purged, and saved by him, 1 Tim. i. 15. Isa. i. 18.
Qj Why is faith called a putting on Christ ?
A. Because by it we apply him as our glorious robe of
righteousness, and sanctification, Rom. xiii. 14.
Qj Why is faith a resting on Christ ?
A. Because it lays down our weary soul on Christ as
a resting-place \ and lays the whole burden of our sal-
vation upon the sure foundation of his person and offices,
as exhibited in the firm charter of his promise, Psalra
xxxvii. 7.
Qj With what is our s,oul naturally wearied ?
A. With the labour of wickednesc and vanity, or Ie«
gal fears of God's wrath, Matth. xi. 28 Ezek. xxiv. 12.
Q. Why is faith called a leaning on Christ ? A. Be-
cause thereby we, as weak in ourselves, depend on Christ
as our staff, stay, and supporting friend. Song. viii. 5.
Q. Why is faith called a believing in Christ ?
A. Because it not only credits what he says, but re-
ceives himself upon his word, Heb. xi. 13. Gal. ii. 16.
O. Why is faith called a trusting in Christ ?
A. Because it removes doubts of his ability and wil-
lingness to save, and fears of his not performing his pro*
mise, Eph. i. 12.
Q. Is there no doubting in faith ? A. There is no
doubting in the nature of faith, but great doubting is of-
ten mixed with faith in our heart, Matth. x"v. 31.
Q. Why is faith called a living in or on Christ ?
A. Because it daily improves him as our spiritual food?
and living and life-giving head. Gal. ii. 20.
Q. Why is faith called a dwelling in God or Christ ?
298 Of Faith in Jesus Christ. Quest. 8ft
A. Because by it we abide in and with God in Christ
as our sure habitation, Psalm xc. 1. and xci. 1.
Q. Why is faith called walking in and with Christ ?
A. Because it makes use of him as our way, guide,
and sweet companion, in bringing us to God and glory,
Col. ii. 6.
Q. Why is faith called a waiting on Christ ?
A. Because it always expects nearer access to, and
greater blessings from Christ, than we have yet received,
Psalm lxii. 1, 5.
Q. Why is faith called an yielding to God, and submit-
ting to his righteousness ? A. Because by it we hum-
bly give up ourselves to God, that, through Christ's
righteousness, he may give us his- promised blessings.
Q^ Why is faith called an hungering and thirsting ?
A. Because it begets in our soul a painful desire that
nothing but Christ and his righteousness can satisfy.
Q. Why is faith called an eating the flesh, and drink-
ing the blood of Chijist ? A.. Because with desire and de-
light it receives and lives on Christ in his person, natures,
offices, relations, and righteousness, John vi. 32, — 57.
Q. How is saving faith distinguished in its degrees ?.
A. Into a weak and strong faith, Matth. viii. 10.
Q. What are the signs of a weak faith ? A. Much
carnal fear and care about this world, sinful haste to a~
void danger, quitting former confidence, and staggering
at God's promise, when we meet with temptation, deser-
tion, or other cross providences, Mat. vi. 30. and xiv. 31.
£). How may weak believers know they have any faith ?
A. If their weakness in faith be their heavy burden.
Q. What are the causes of weakness in faith ?
A. Carnal security, neglect to exercise faith, much re-
maining ignorance of Christ, quenching of the Spirit,
careless improvement of divine ordinances, &c.
Q. What are the evidences of strong faith ?
A. Much undervaluing of self-rightecusness ; credit-
ing God's promise when providence seems to contradict
it 'y refusing to doubt of his love when he hides his face,
and smites us j and earnest study to have the loss of cre-
ated comforts made up in God himself, Job xiii. 15,
Rom. iv. 19, 20.
Q. What axe the advantages of strong faith ?
A. It brings much glory to God, and good to our soul.
Quest. S(5. Of Faith in Jesus Christ. 299
Q_. How doth strong faith give much glory to God ?
A. As it refuseth to doubt of his love, wisdom, power,
and faithfulness., even when his providence seems to
countenance such doubts, Job xiii. 15. Rom. iv. 19, 20.
O. How doth strong faith do much good to our soul ?
A. It keeps it quiet and easy under trouble, makes us
bold in approaching to God, fills our heart with spiritual
joy, and strongly disposeth us to duty, Isa- xxviii. 16.
Q. Is faith rightly distinguished into a faith of reliance
and a faith of assurance ? A. No ; the reliance
-and assurance of faith are properly one and the same.
Q. What' is meant by the full assurance of faith ?
A. Faith's prevalency over unbelief, by which it either
contemns, or excludes doubting, Heb. x. 22.
Q. When doth faith contemn the doubts of unbelief?
A. When Christ's glory is clearly manifested to our souU
Qj W7hen doth it perfectly exclude doubting?
A. The moment in which it is swallowed up in vision.
Q. What are the properties of saving faith?
A. It is an humble, precious, and useful grace.
Q, Wherein doth its humility appear ? A. It brings
nothing to God but guilt and sin to be taken away, and
receiyeth Christ for our all in all, Phil. iii. 8, 9.
O. How is faith precious ? A. As it believes pre-
cious promises, receives a precious Chi 1st, saves our pre-
cious souls, and makes us precious saints, 2 Pet. i. 1.
O. Kow is faith a most useful grace ? A. It is our
spiritual hand to receive Christ, arms to embrace him,
mouth to feed on him, eyes to behold his beauty, ears
to hear his voice, feet and wings to carry us to him, and
neck to unite us with him, Sec. Song iv, vii, &c.
O* ,How is it that we live by faith ? A. As we by
it daily depend on Chris, as our resurrection and our life.
Qj Kow is faith a shield to. us ? A. It places the
power, wisdom, end love of God, and the righteousness
of Christ, between us and all danger, Eph. iv. 16.
.Q. How is fatih our victory P
A. It employs the power of- Christ to slay all our spiri-
tual enemies, 1 John v. 4.
Qj How doth faith work all its great work in us ?
A. By doing nothing of itself, but employing God in
Christ to do all in and for us, Isa. xxvi. 12. Phil. ii. 13»
Q. What is the ground and foundation of our faith ?
300 Of Faith in Jesus Christ, Quest. 86.
A. The boundless power, faithfulness, and love of
Ged, through the infinite merit of Christ, as indorsed and
made over to us by his word and oath, Heb. vi. IS.
Q. What are the marks of true faith ? A. Poverty
in spirit, purity in heart, love to God and man, and a re-
gard to the whole law of God, Matth. v. 3, — 10.
Q. Doth faith ever evidence its own reality ?
A. Yes j a vigorous act of faith will convince us of its
reality and saving nature, as much as any marks of it.
Q. What then is the best way to recover lost evidences
of faith ? A. Vigorously to renew our acts of faitH
on some promises applicable to the chief of sinners.
Q. Why ought the promise believed on to be so exten-
sive ? A. Because otherwise unbelief will
deter us from laying hold on it, Luke xxiv. 25.
Q. For what doth saving faith receive and rest on
Christ? A. For salvation, Gal. ii. 16". Isa. xlv. 22.
Q. For what kind of salvation doth faith rest on Christ ?
A. A great, sure, wTell-ordered, and eternal salvation.
Q. How is it a great salvation ? A. It springs from
God's great love, was bought with a great price, and saves
us from the greatest evil to the highest happiness.
O. From what great evil doth this salvation free us ?
A. From the filth, guilt, and power of sin •, and from
Satan, the world, death, and hell, Ezek. xxxvi. 25, — 28.
Q. To what great happiness does salvation bring us ?
A. To grace and glory, nay, to God himself, Rev. v.
Qj. For what salvation doth faith receive Christ as a
prophet ? A. For salvation from ignorance and
blindness, to spiritual knowledge and light, Isa. Ix. 1.
Q. For what salvation doth it receive him as a priest?
A. For salvation from sin's guilt, and God's abhorrence
of us and our works, to perfect righteousness in phrist,
and divine acceptance of our persons and duties in him,
2 Cor. v. 21. Eph. i. 6. Rom. iii. 24, 25. Gal. ii. 16.
Q. For what doth faith receive Christ as a King ?
A. For salvation from bondage, disorder, danger, and
death; to life, liberty, order, and safety, Ezek. xxxi. 25.
Q. For what salvation doth faith receive Christ in his
natures and relations ? A. Not for any other branches
of salvation, but for sweetening and enhancing the sal-
vation flowing from his offices, Psalm xvi. and xxiii 1,-6.
Quest. 86, Of Faith i?i Jesus Christ. 301
Q. In what manner doth faith receive and rest on Christ
for salvation? A. It receives and rests on him alone,
Q. Why on him alone ? A. Because there is no
salvation in any other besides him, Isa. xlv. 22. Acts iv. 12.
Q. Must we then, in receiving Christ, renounce and
contemn all we think good in ourselves? A, Yes,
Q. What must we renounce in receiving Christ as our
prophet ? A. Our own wisdom and knowledge, as
ignorance and folly, 1 Cor. iii. 18. Prov. xxx. 2, 3.
Q. What must we renounce in receiving him as our priest ?
A. Our own righteousness as filthy rags.
Q, What must we renounce in receiving him as out-
king ? A. Our own strength, will, and pleasure.
Qj What roust we renounce in receiving God in Christ as
our portion ? A. Our ally as loss and dung, to win him,
Q. May we not rest on our good works as a mean of re -
■•commending us to Christ a sa Saviour ? A. No ; w-s
must come to Christ as our Redeemer and Physician, as e-
very way lost and diseased in ourselves, 1 Tim. i. 15.
Q. Must we turn from sin, in-order to come to Christ
by faith ? A. We cannot do so ; and to essay it, is a
robbing Christ of his distinguisfiedhonour, 1 John iii. 18.
Q. Why so ? A. Because God hath appointed Christ
ALONE, not »r, to be the Saviour from sin, Matth. u 2.
Q. Could Christ save us, if we were turned from sin be-
fore we came to him ? A. No ; Christ is sent to save
only lost and ungodly sinners : nor could persons turned
from sin receive the chief branch of his salvation, viz. de-
liverance from sin, Luke xix. 1G. Matth. ix. 13.
£}. Are we then to come to Christ with resolutions to
continue in sin ? A. No ; that is blasphemous and im-
possible, as Christ is infinitely holy, and saves from sin.
Q. In what form then must we come to Christ ■ A,
As guilty and vile sinners, to be turned from sin by him*
Q. Can we come to Christ of ourselves ? A. No j
the Father must draw us •, and faith is the gift of God*
Q. What then must be done ? A. Immediately at-
tempt to believe 5 pray for the drawing power and Spirit
of God to work faith in us, and ardently seek his coming
in the ordinances of his grace See Quest. 31.
Quest. 87. What is repentance unto life %
Answ. Bepentance unto life is a saving grace*
% Cc
302 Of 'Repentance unto Life. Quest. 87*
whereby a sinner, out of a true sense of bis
sin, and apprehension of the mercy of God in
Christ, doth, with grief and hatred of his sin,
turn from it unto God, with full purpose of,
and endeavour after new obedience.
Qj Why is this mean of salvation called repentance unto
life? A. Becauseit proceeds from, and is an evi-
dence of spiritual life, and issueth in eternal life.
Q. Is there any repentance unto death ?
A. Yes ♦, the sorrow of this world, and legal repentance.
Q. What call you the sorrow of this world ?
A. Excessive vexation and grief on account of worldly
losses and disappointments, Judges xviii, 24.
Q^ How doth this work death ? A. It wastes our
•bodies, wounds our souls, and tempts to self-murder.
Q. What is legal repentance ? A. That fear, grief,
2nd reformation from sin, which an unbeliever may have.
* Q.* Wherein do legal and gospel repentance differ ?
A. In their order, cause, object, and fruits.
Q. How do they differ in their order? A. Legal
repentance goeth before faith in Christ, gospel Tepentance
(or repentance unto life) follows after it, Zech. xii. 10.
Q. How do they differ in their cause? A. Legal
repentance flows from the view of God's justice and wrath
in his threatenings and judgments ; but repentance unto
life flows from the view of God's holiness and love, mani-
fested in the death of Christ, and precept of the law.
Q. How do they differ in their object ? A. In le-
gal repentance, we are affected chiefly with the guilt of sin,
ana1 with gross sins j but in repentance unto life, we are af-
fected chiefly, with the filth of sin, the dishonour done to
Go^l by it, and with secret and beloved sins, Gen, iv.
Qj. .How do they differ in their ^//v/z/j- ? ' A. Legal
repentance turr.eth us only from some acts of sin, and work-
eth death •, but repentance unto life turnethusfrom the love
of -every tin, and leads to eternal life, 1 'Kings xxi. 27.
(h Ho& doth legal repentance work death ?
A. It ir.ritat.es lust, fills us with wrath against God be-
cause of his justice and holiness, and promotes self-murder.
Q. Why is repentance unto life called a grace ?
A- Jt is God's free gift, and our beautiful ornament.
Quest. 87. Of Repent ancennto Life. 303
Q. Why is gospel repentance called a saving grace /
A. -Because it is an evidence and part of begun salva^
tion, and makes us meet for perfect salvation.
Q. Why is repentance so often joined with faith in
scripture ? A. Because it inseparably flows from, and at-
tends faith in Jesus Christ, Zech. xii. 10, 1 Tim. i. 5.
Q. Hath it the same hand with faith in our salvation f
A. No j it doth not receive salvation as faith doth*
Q. Who are the subjects of gospel repentance ?
A. Every sinner ought to repent j but only believing
sinners do, or can truly repent, Zech. xii. 10.
Q. Who is the author of saving repentance ?
A. God in Christ by the Holy Spirit, Acts v. 31.
Q. What is the instrumental cause of repentance ?
A. God's providence, but especially his word.
Q. In how many things doth gospel repentance consist ?
A. Five, viz. a sense of sin, an appreheasion of God's
mercy •, grief for, hatred of, and turning from sin.
Q. What call you a sense of sin ? A. An heart af-
fecting view of it in its nature, number, and aggravations,
Qj, Why is this necessary in true repentance ?
A. To make our soul sick and weary of sin, Jer. xiii. 27a
Qj- How is this true sense of sin produced ?
A. By the convictions of God's Spirit, John xvi. 8.
Q. What do you mean by an apprehension of the mercy
of God in Christ ? A. A sight of him as merciful in
pardoning our sins, and saving our souls through Christ.
Qj How is the affecting apprehension of God's mercy
produced? A. By the Spirit's enlightening our mind
in the knowledge of Christ and his mediation, Gal. i. 16.
Q. WThy is it necessary in repentance ?
A. To melt our heart for sin, and to keep us from despair.
Q. What is grief for sin ? A. Our sorrowing
for sin, as it dishonours God, defiles and wounds our own
soul, and the souls of others, Psalm li. 4, — 17.
Qj What doth most powerfully excite true grief for sin ?
A. A believing view of Christ in his sufferings.
Qj How doth this view excite true grief for sin ?
A. As in the death of Christ we clearly see the great-
ness of that divine love against which sin is committedj
and the greatness of God's indignation at our sin.
Qj How doth the view of the greatness of God's love,
which appears in Christ's death, excite grief for sin?
§04 Of Repentance unto Life. Quest. 87.
A. It fills us with indignation and shame, that we have
rendered unto God hatred for such astonishing love.
Q. How doth the view of God's indignation against sin,
which appeals in Christ death, excite grief for sin ?
A. It fills us with shame and sorrow, that we have de-
lighted so much in that abominable thing which God so
fcatelh, as to punish it with the death of his Son.
Q. What are the properties of true grief for sin ?
A* it is a godly, kindly, universal, proportionate, and
superlative grief and sorrow, 2 Cor. vii. 10, 11.
Q. How h it a godly sorrow ?
/A. As sin is sorrowed for chiefly as against God, Ps. li.4.
Q. How is it a kindly grief ? A. It flows from our
love to God, and the faith of his love to us, 1 John iv. 19.
£). How is it universal grief? A. As we grieve
for all known sins with our whole heart, Psalm xxv. 18.
£>. How is it proportion cte grief ? A. As we grieve
most for our greatest sins, as original sin, unbelief, and be-
loved lusts, Psalm li. 3, 5. Rom. vii. 14, — 24.
Q. How is it superlative grief? A. As we are
more grieved for sin than for afflictions, Rom. vii. 24.
Qj Is true grief for sin always sensibly greater than grief
for afflictions ? A. No •, but it is more deep and
Lasting, as it continues while we live, Psalm li. 3,
Q^ Must tears always attend true grief for sin ?
A. Many have tears for sin without true grief, and some
may have true grief for sin without tears.
Q. Why is grief for sin necessary in repentance ?
A. To make our soul willing to leave sin, Job xlii. 5, 6.
Q^ What is hatred of sin ? A. A dislike and
abhorrence of it, and loathing ourselves for it.
Q. What chiefly excites us to the true hatred of sin ?
A. A view of Christ as crucified for us> Zech. xii. 10.
Q. How doth the view of this, as the greatest evidence
of God's love, stir up hatred of sin ?
A. It makes us hate sin as the murderer of God's dear
Son, and our best friend, Zech. xii. 10. Acts ii. 36, 37.
Q,. How doth the view of Christ's death, as the greatest
rvidence of God's indignation at sin, excite hatred of it ?
A. It makes us to hate sin because God hates it •, and,
as far as possible, as God hates it, Psalm exxxix. 22, 23.
Q. What are the properties of true hatred of sin ?
A. It is a gracious hatred) flowing from love to God$
Q,uest. 87. Of Repentance unto Life. 305
an universal hatred of all sin, at all times 5 a proportionate
hatred, chiefly bended against our greatest sins ; a superla-
tive hatred of sin above any other thing ; a self-loathing ha«»
tred, whereby we loath and abhor ourselves as the rest and
lodging of sin, Psalm xcvii. 10. and cxix. 104.
O. Is it not also a perfect hatred ? A. Yes-; as there-
in we desire to hate sin with all our heart, and are grieved
that any love to sin should remain in us ; and it is hatred
which cannot admit of reconciliation with sin.
O. Why is hatred of sin necessary in true repentance ?
A. To make our soul turn from, ana war against it. -
0. What do you understand by turning from sin ?
A. Our leaving the practice of gross sins, and ceasing
from the love of every sin, Psal. cxix, 49. Isa. i. 16.
■ Qj, Can we return to these gross sins of which we have
truly repented? A. We canr.ot return to a course of
such sins, nor live always hardened in them, 1 John iii. 9„
Q. To whom do we turn, in leaving the pleasures and
service of sin ? A. To God as our Lord and Portion,
Q. Is turning from the pleasures and service of sin differ-
ent from our turning to God ? A. No ; every step we
turn from sin is a step towards God, Hos. xiy. 1.
Q. What is the cause of*our turning from sin to God ^
A. God's almighty love drawing our heart, Hos. xi. 4*
Q. Can then any graceless man turn from sin ?
A. He may turn from the outward practice of some gross
sins, but cannot turn from the love of any -sin*'-.
Q. In what manner do true penitents turn from, sin to
- God ? A. Humbly, with a deep sense, and free con-
fession of their sin-; universally,^ from all- sins with their
whole heart ; and heartily , from love to God, with full pur-
" pose of heart, and endeavour after new obedience;
Q_. What mean you by turning from sin to God with a
full purpose of heart ?~ A. Our fixed resolution
of heart to war against, and mortify sin^ and obey God
more and more, in spite of all opposition, PhiL iii. 14.
O. Are true penitents often turned out of their designed
path ? A. Yes ; but never from their fixed purpose
against sin, Jer. xxxii. 40. Psalm xlviii. 5^ancLcxix* 100,
.Q. How is our full purpose of -heart against sin eviden-
ced '? A. By our endeavour after- new obedience to
the law of God, Psal. cxix. 5. 2 Cor. vii. 1. Heb.xiL 28o
m 1 Q^.- Why is -this obedience called t$gsdfiMi A.- Becau|s
Cc 3
SOS Of Repentance unto Life. Quest. 87.
it proceeds from a new principle, is influenced by new mo~
lives, directed by a new rule, and managed in a new man*
tier to a new end, Ezek. xxxvi. 26, 27.
Q. How doth it proceed from a new principle $ A. tt
proceeds from a new heart united to Christ, and not from
the old corrupt heart, Matth. vii. 17. Luke viii. 15.
Q^ How is this obedience influenced by new motives ?
A. It is influenced by the authority of God, and his love
in Christ shed abroad in our heart , not by the old motives
of the fear or favour of men, or legal fear of God's wrath,
©r hope of his favour, 1 John iv. 19. and v. 2.
Q. How is it directed by a new rule ? A. It is di-
rected by the law as a rule of life j not by the law as a co-
venant, and our own inclination, J. Cor. ix. 21.
£). How is this obedience new in its end? A. Its
end is the glory of God, not self-interest and applause.
Q. What are the properties (or manner) of this new o-
bedience -? A. It is sincere, as therein we study to be
in reality what we appear : spiritual \ as all the powers of
our soul are employed in it with holy fear and delight :
constant ; as we walk habitually in the ways of God as long
as we live : humble ; as, after we have done all, we count
ourselves unprofitable servants : and universal; as we study
conformity to the whole law of God, in thought, word,
and deed.
Q. What are the marks of repentance unto life ?
A. A careful desire to avoid, and be rid of sin 5 an hum-
ble, free, and ingenuous confession of it $ and an holy re-
venge on it, in cutting short our lusts of their wonted pro-
vision, 2 Cor. vii. 11. Psalm li. Rom. vii. 14, — 24.
Q. For what reasons should we repent of our sin?
A. God's mercies and judgments call us to it j his com-
amnd, and our baptismal, and other engagements, bind us
to it , and except we repent, we shall surely perish.
Q. When ought we to repent of^>ur sin ?
A. Immediately without delay 7 for the present day may
be our last $ and every day's continuance in sin is a re-acting
of our former sins, hardens our heart, and may provoke
God to deny u* grace to repent, Psalm cxix. 59, 6Q»
Q. Is the repentance of the thief on the cross any encou-
ragement to delay repentance till our last moments ■?
A. No y for it is but a single instance of such late re-
pentance j and that in a man who perhaps never heard of
Quest. 88. Of the outward Means, &c 307
Christ before ; and at such a time as the like never was,
nor will be, namely, when Christ triumphed over Satan on
the cross, Luke xxiii. 40, — 43.
Q. Can we truly repent of ourselves ? A. No.
Q. What then should we do to obtain repentance ?
.A. Carefully consider our sins, and the sufferings of
Christ, and cry, that, as a Prince exalted to give repent-
ance, he may turn us, and we shall be turned, Isa. lv. 7.
Quest. 88. What are the outward means
whereby Christ communicateth to us the benefits
of redemption ?
Answ. The outward and ordinary means,
whereby Christ communicateth to us the bene-
fits of redemption, are his ordinances, especially
the word, sacraments, and prayer; all which
are made effectual to the elect for salvation.
Q. Why are the outward means of salvation called
Christ's ordinances ?
A. Because he appointed them as the King and Prophet
of his church, Eph. iv. 11, 12, 13.-
Q. What is the general property of all tlie ordinances of
Christ ? A. They are holy ordinances, Ezek. xliii. 12.
Q. How are they holy ? A. They are pure in
themselves, appointed for the service of the holy God, and
to make us pure and holy, Eph. iv. 12, 13. Prov. viii. 34.
Q. Why are Christ's ordinances called outward means
of salvation?
A. To distinguish them from the Spirit and his grace,
■which are inward means of it, John iii. 5, 6.
Q. Why are they called ordinary means ?
A. Because God seldonrconveys grace to adult persons
without the use of them, Acts ix, &c.
Q. What ordinances of Christ are the principal outward
and ordinary means of salvation ?
A. The word, sacraments, and prayer, Acts ii. 42.
O. When doth Christ communicate his benefits by his
ordinances ? A. When they are made effectual for
our salvation, Acts ii. 46, 4T, Bom. i. 16. 1 Thess.ii. 13.
<j. What do jfott mean by tbe ordinances being made.
308 Of the outward and ordinary Quest. 88.
effectual to salvation ■? A. Their being made mearrs
not only of revealing and offering salvation, but of giving
the real possession of it to us, Eph. i. 13, 14.
O. To whom are Christ's ordinances made effectual for
salvation ? A. To the elect only, Acts xiii. 43.
Q. Why are they not effectual to others ? A. Be-
cause divine power doth not attend them to others.
Q. Why then should persons not elected wait Hpon any
of Christ's ordinances ? A. God commands it ; and
they know not but they are elected, Prov. viii. 34.
£). Do the word, sacraments, and prayer, equally re-
spect the graceless and gracious state of elect persons ?
A. No : the word, and prayer respect both states j but
the sacraments respect only their gracious state.
• Q. How doth it -appear that the word and prayer respect
both states ? A. Because they are means of bring-
ing us out of a graceless state, and of confirming us in a
gracious state, Acts viii. Eph..i. 13, and vi. 17, IS.
Q. How doth it appear, that the sacraments respect on-
ly our gracious state I A. Because they are seals for
confirming God's covenant with us, and suppose our en-
trance into it, Rom. iv. 11.
O. By what are God's ordinances made effectual to our
salvation ? A. By the blessing of Christ, and the
working of his Spirit in us, 1 Thess. i. 5. 1 Cor. iii.
Qj vV naL ^° you mean hy the blessing of Christ on or-
dinances ? A. His institution of them for our sal-
vation, and his saving power attending them.
Qj What mean you by the 'working of Christ's Spirit"?
A. His graciously applying the ordinances to our heart,
and making us to see. and receive Christ in them, 1 Thess. i. 5.
Q; Do Ovist's ordinances become effectual in any de-
gree, from any virtue in themselves ?
A. No « for the scripture declares, the word preached
did not profit ; and that it is to some the savour of death:
and daily experience'shews, chat the persons may receive all
these ordinances, and yet be openly wicked, Heb. iv. 2.
Isa. vi.-9, 10.
Q. Can the holiness, learning, or (diligence of him that
doth administer any of these ordinances make them effectual
to. salvation ?. A. No : few*even o£ Christ's hearers
were converted j and' Paul may plant, and polios vvater,
but it is God that giveth the increase, i Cor. iii. 2K
ftuest. 88. Means of Sttlvatmi. SOQ
Q. May we then be careless who preach the word, and
administer the sacraments to us? A. No; for the
administration of them in an irregular manner, and by per-
sons unqualified and unsent, tends to prevent the efficacy of
them, Jer. xxiii. 32. Rom. x. 14, 15. Heb. v. 4.
Qj. How ought the dispensers of word and sacraments to
be personally qualified ? A. They ough t to be blameless,
acquainted with God's truths, zealous for them, and able
to defend and declare them to others, Titus i. 1 Tim. in.
(£. How ought they to be called to their office?
A. With the inward and outward call of God.
Q. Wherein lieth the inward calf of God.
A. It ordinarily consists in a person's being humbly in-
clined, from love to the glory of God, and compassion to
the souls of men, to bestow his gifts in the ministerial work,
if God in his providence give regular access.
Q. What is God's ordinary outward call to the mi-
nistry ?
A. The invitation or consent of the Christian people to
whom he is to minister \ with the trial of his gifts, and or-
dination by a presbytery, Acts xiv. 23. 1 Tim. iv. 14.
Q. How is the word to be preached by such as are duly
qualified and called thereto ? A. Soundly, sincerely,
plainly, diligently, wisely, faithfully, and zealously.
Q. How is a minister to preach soundly f
A. By preaching nothing but what is founded on the
word of God.
Qj How is he to preach sincerely ?
A. By preaching from faith, not for filthy lucre, but the
glory of God, and good of men ; and by insisting chiefly
on the most important subjects, as Christ's excellency, our
need of him, the beauty and necessity of holiness, &c»
1 Cor, ii, iii.
Q. How is he to preach plainly?
A. By using such words, arguments, and order, as his
hearers can best understand, and which tend most to affect
their conscience.
Q. How is he to preach diligently ? A. By embrac-
ing all opportunities of preaching or preparing for it.
<J. How is he to preach faithfully ?
A. By giving saints and sinners their due portion ;
preaching against the sins of his hearers, without respect of
persons j and preaching law and gospel, in such a manner
310 Of the Efficacy of the Word. Quest. 89;
as tends to honour both, Mat. xxii, xxiv. Ezck. Hi, .\xxiih
Col. i. 28.
Q. How is he to preach wisely ? A. By suiting his
doctrine to the present cases and capacity of hi>- nearers.
Q. How is he to preach zealously P. A. By preach-
ing from fervent love to God and the souls of men, mani-
fested in a grave and affectionate address to the hearers.
Quest. 8Q. How is the word made effectual
to salvation ?
Answ. The Spirit of God maketh the read-
ing, but especially the preaching of the word,
an effectual means of convincing and convert-
ing sinners, and of building them up in ho-
liness and comfort, through faith, unto salva-
tion-
Q. "Who makes the word effectual for our salvation ?
A. The holy Spirit of God, 1 Thess. i. 5. and ii. 13.
Qj What of the word doth the Spirit make effectual for
our salvation ?
1 A. Both the reading and the preaching of the word, but
especially the preaching of it, Rom. x. 17.
Q. Why doth God especially make the preaching of the
word effectual ?
A. To maintain the honour of that ordinance, the at-
tendance upon which is most difficult ; and which includes
a more open testimony for Christ, in opposision to the vi-
sible kingdom of Satan, Rom. x. 15, 16, 17.
Q. Is there reason to expect advantage to our souls by
reading the scriptures at home, when no! necessarily de-
tained from public worship ?
A. No ; we are not to think that God will bless a seem-
ing regard to one ordinance while we ought to be engaged
in the observation of another : besides, it is written, Who-
soever will not come up of all the families' of the earth unto
'Jerusalem, to worship l he King the Lord of hosts, even upon
them shall be no spiritual rain, Zech. xiv. 17.
Q. Of what use is the reading and preaching of the word
to elect sinners ? A. It is an effectual means of con-
vincing and converting them, Rom. i. andiii. Heb. iv. 12,
Quest. 89. Of the Efficacy of the Word. 31 1
Q. How is the word of God a means of conviction ?
A. It shews what is sinful, and what is the nature, ag-
gravations, and wages of sin, Rom. iii.
Q. How is the word a mean of converting sinners ?
A. It shews why, from what, and to what we should
turn •> and by it the Spirit of God conveys his converting
grace, or ihe new nature into our heart. See Quest. 31.
Q. Of what use is the reading and preaching of the word,
to the elect after conversion ? A. It is an effectual
means of building them up in holiness and comfort,
.Q.. What is that holiness in which they are built up?
A. Their sanctification of nature and life.
Q. What is that comfoit in which they are built up ?
A. Assurance of God's love, peace of conscience, and
joy In the Holy Gnost. See Quest. 35, 36.
Q. Upon what foundation is this holiness and comfort
built ? A. On Christ as our portion, righteousness,
and strength ; and upon God, in his perfections and pro-
mises, asmade ours in Christ, Isa. xxviii. 16. 1 Cor. iii. 12»
Qj What is meant by building up saints in holiness and
comfort ? A. It is to make them increase and abound
in holiness and comfort, Piov. xviii. 2 Peter iii. 18.
Q. How is the word a mean of building us up in holi-
ness \ A. It shews us what is our duty, with the nature,
pattern, and motives of holiness 3 it condemns all impu-
rity, discovers errors, corruptions, and temptations 3 and
fortifies against them, by the Spirit's conveying his sanc-
tifying influences into our heart, John xvii. 17.
Q. How do*h the word build up saints in comfort \
A. It reveals the strongest grounds of comfort, such as
promises of pardon and eternal life ; and by it the love of
God is shed abroad in our heart, Psalm cxix. 49, 50.
Qj To what height are we by the word built up in ho-
liness and comfort ? A. Unto complete salvation.
Q. Through what doth the word of God build us up in
holiness and comfort ? A. Through faith.
Q. How is it through faith that the word becomes ef-
fectual for our salvation ?
A. As by faith we receive the word in its convincing,
converting, sanctifying, and comforting influence, into our
heart, Acts xv. 9. Heb. iv. 2.
Qy Why is the word of God compared to a hammer,
fire, light, rain, and milk ? A. As a hammer, it
312 Of the Manner of reading Quest, go.
breaks*, as ajf/v, it melts and purges; as light, it instructs \
as rain, dew, or water, it refreshes and fructifies ; and as
milky it restores and nourisheth our heart, Jer. xxiii. 29.
Quest. J)0. How is the word to be read and
heard, that it may become effectual to salvation?
Answ. That the word may become effectual
to salvation, we must attend thereunto with
diligence, preparation, and prayer ; receive it
with faith and love; lay it up in our hearts,
and practise it in our lives.
Qj Who ought to read and hear the word of God ?
A. All men ought to read and hear it, John v. 39.
Isaiah lv.
Q, How prove you, that all men should read God's
word ? A. God commands us to read it, commends
for reading it, and caused it to be written in the language
of his church in the time it was revealed,. Acts xvii. 11.
£). What is the fruit of ignorance of the scriptures?
A. Manifold errors, and eternal destruction.
Q. How often should we read the Scriptures ?
A. Daily, both in secret, and in our families.
Q. Is it not enough if we read the scriptures only on
Sabbath ? A. No ; this is a dismal token of Satan's
still blinding our minds, that we see not the excellency of
Christ, and wonders of his law, 2 Cor. iv. 4.
Q. Is it not very scandalous for gospel hearers to be
unacquainted with the Scriptures? A. Yes ; as scan-
dalous in itself as gross immoralities of life, Isa. xxvii. 11.
Q. How are we to read and hear God's word, that it
may be effectual for our salvation ? A. In preparing
for, receiving, and improving the word, read or heard.
Q. How should we prepare ourselves for reading or
hearing the word of God ?
A. By meditation, self-examination, and prayer, Psat.
cxix. 18, 97. 2 Cor. xiii. 5.
Q. On what should we meditate before reading or hear-
ing the word of God ? A. On the greatness and good-
ness of God its author ) on its own excellency, stability,
Quest. 90. and hearing God's Word. 313
and fulness*, on the excellency of Christ, the matter and
confirmer of it •, and on our vileness, &c. Psal. xlv. 1.
Q. Why is this necessary ?
A. To make us read and hear the word with faith,
love, humility, and thankfulness.
Q. Concerning what are we to examine ourselves be-
fore reading and hearing the word of God ?
A. Concerning our state, and our present condition,
Lam. iii. 40.
Q. Why is this necessary ? A. That we may, with
knowledge and care, apply whatever suits our case.
Q. For what are we to pray before bearing the word ?
A. That God would assist the minister, and by him
send a fit message to us, applying it with power to our-
selves and others, Col. iv. 3, 4. Psak cxix. 18.
Q. Why is prayer necessary before reading and hearing
the word ? A. To enlarge our hearts for, and bring
the promised blessings into them, Psalm lxxxi. 10.
Qj How ought we to receive the word while reading
or hearing it ? A. With great attention, reverence,
faith, and love, Psal. lxxxix. 7. 1 Thess. i. 5. ii. 13.
Q. How must we read and hear with great attention f
A. By careful listening to, and pondering every sen-
tence as we read or hear it, Acts xvi. 14. Isa. Iv. 3.
Q. Why is such attention necessary ? A. Because
what we read or hear is the truth of God, on which our
eternal happiness or misery depends, Heb. ii. 1, 3.
Q. Why must we hear the word with great reverence f
A. Because God himself is present in his word.
Q. How must we read, hear, and receive the word
with faith ? A. By believing every divine truth, as, in
one respect or other, spoken by God to us, Heb- xi. 13.
Q. Is faith to be exercised in the very same manner to-
wards all the parts of God's word ? A. No ; its
exercise is to be varied according to the matter read or
heard, whether promises or threatenings, &c.
Qj How is our faith to receive the promises of God r
A. In believing that all the blessings lodged in thern
are m°de over to us, and shall be given us in due time,
Q. How is our faith to receive scripture threatenings ?
A, By believing, that the wrath contained in them is
due to our sin, and shall overtake us if we coutinue in it.
Q. How is our faith to receive scripture prophecies ?
t Dd
314 Of the Manner of reading Quest. Qfo
A. By crediting the accomplishment of the events fore-
told, and preparing for them, Luke i. 45.
Q. How is our faith to receive scripture doctrines ?
A. In embracing them as true, wonderful, holy,, and
full of grace and mercy to man, 2 Tim. i. 13, 15, 16.
>Q. How h our faith to receive scripture precepts ?
A. In discerning their holiness and equity, and believ-
ing their obligation upon us, and our mournful defects
in obedience, Psal. xix. ~, — 19. Isa. vi. 5. Rom. vii. 14.
Q. How is our faith to receive scripture histories ?
A. In crediting them as true, and discerning them as
evidences of the truth and holiness of the promises, threat-
cnings, doctrines, precepts, or prophecies; and as en-
couragements to improve them, Rom. xv« 4. Heb. xi. 13.
Q. Why is faith necessary in reading and hearing the
word of God ? A. Because without faith we con-
stantly make God a liar, and render his word a savour
of death to ourselves, 1 John v. 11. Heb. iv. 2.
Q^ With what love must we read and hear the word
of God ? A. With an ardent love to it as the word
f God, and mean of our salvation, Psal. cxix. 97.
O. How must our love to God's word manifest itself?
A. In our esteeming, desiring, and delighting in it,
more than in any worldly good thing, Psal. xix. and cxix.
Q. Why is love to the word of God necessary in read-
ing and hearing it ? A. Because of its author, ex-
cellencies, and usefulness , and that it may be kindly re-
ceived into our heart, Acts xiii. 48. 1 Thess. ii. 13.
Q , How are we to improve the word of God when read
cr heard ? A. By laying it up in our hearts, and
practising it in our lives, Psal. cxix. 11, 34. Col. iii. 16.
Q. What is meant by laying up the word of God in our
heart ? A. The laying it up in our memory by remem-
bering it, in our mind by the knowledge of it, and in our
will and affections by the constant love of it, Col. iii. 16.
O. Why is it necessary to lay up God's word in our
Iwart ? A. That we may practise it in our life.
Q. What is meant by practising GodTs word in our life ?
A. The daily improvement of it for direction in, ex-
citement and encouragement to our duty, Psalm cxix.
Q. How are scripture promises to be reduced to prac-
tice ? A. In our drawing strength and encourage-
ment continually from them, 2 Cor. vii. 1. Heb. xii. 28.
Quest. 90. and hearing God's Word. §!§,
Q. How are scripture threatenings to be reduced to
practice ? A. In our standing in awe to sin because of
them ; and loving Christ, for bearing, in our room, the
wrath which they contain, Heb. xii. 25. 2 Cor. v. 14.
Q. How are scripture phophecies to be reduced to prac-
tise ? A. In our looking, waiting, and preparing
for the events therein foretold, 2 Pet. iii. Isa. vii, viii.
Q. How are scripture doctrines to be reduced to prac-
tice ? A, In our being directed, excited, and encou-
raged to holiness by them, John xv. 3. and xvii. 17.
O. How are scripture precepts to be reduced to prac-
tice ? A. In our performing the duties required, and
abstaining from sins forbidden in them, Deut. xi. 32.
Q. How are scripture histories of common and tempo-
ral affairs to be reduced to practice ?
A. In our improving them as motives to prudence, and
diligence in our spiritual concerns, Luke xvi. 8.
Qj. How are scripture histories of holy examples to be.
reduced to practice ? A. In our study to imitate those.
patterns of good works, Heb. vi. 12. and xii. 1, 2.
Q^How is the scripture history of God's mercies to be
reduced to practice ? A. In our thence taking en-
couragement boldly to ask, and firmly to expect mercies
and blessings from him, Numb. xiv. 19. Psalm cv. cxlw.
O. How is the scripture history of God's judgments to
be reduced to practice ? A. In our adoring the righ-
teousness of God in them 5 and laying our account with
the like, if we indulge ourselves in sin, Ezek. xvi, xx.
£). How is the scripture history of the failings of good
men to be reduced to practice ? A. In our learning to
distrust our heart, watch against temptations, pray for,
and solely depend on. the grace that is in Christ, 1 Cor.x„
Quest. 91. How do the sacraments become
effectual means of salvation 9
Answ. The sacraments become effectual
means of salvation, not from any virtue in them,
or in him that doth administer them; but only
by the blessing of Christ, and the working of
his Spirit in them that by faith receive them
b d 2.
316 Of the Nature of Quest. 92.
Q. Dcth the trulh or virtue of sacraments in the least
depend on ihe intention or holiness of the administrator ?
A. No j for this would place the power of giving grace
?nto the hands of men, and make us uncertain whether
we had received the sacraments or not,
Q. By what then are the sacraments made effectual for
salvation ? A. Only by ihe blessing of Christ, and
the working of Iris Spirit, 1 Cor. iii. 6, 1.
Q. What doth this teach us ? A. To cry ear-
nestly for Christ's presence in the sacraments, and to be-
Vs'are of resting in them, Song iv. 16. Psal. ci. 2.
st. £)2. What is a sacrament?
Answ". A sacrament is an holy ordinance in-
stituted by Christ, wherein by sensible signs,
Christ, ^nd the benefits of the new covenant, are
represented, sealed, and applied to believers.
O. What did the word sacrament originally mean ?
A. An oath, whereby soldiers bound themselves to be
faithful to their General.
Q. Why then are Christ's sealing ordinances called sa-
craments ? A. Because therein we swear, that we
will be faithful followers, subjects, and soldiers to Christ ;
and he enga-getK to bestow all his blessings upon us.
Q. Why are the sacraments called holy ordinances ?
A. Their author, matter, objects, and ends, are holy.
£). How many parts are in every sacrament ?
A. Two j the sign, and the thing signified.
O. What call you the sign ? A. That outward
ihing in the sacrament which may be seen, felt, or tasted.
£). What is the thing signified in all sacraments ?
A. Christ, and the benefits of the new covenant.
Q. Wherein doth the sign, and thing signified in sacra-
ments, differ ? A. The sign is something natural
and sensible, but the thing signified is spiritual.
Q. What is the form of a sacrament ?
A. The word of divine institution, which unites the
sign and thing signified, and gives us ground to expect
his rendering them effectual, Matin, xxvi. 28.
Q. What relation 'doth "the word of institution consti-
Quest. §2. Sacraments in general.' 317
tute between these ? A. It makes the sign
to represent, seal, and apply the thing signified.
(J". What is 'meant by the sign's representing Christ and
his benefits ? A. Its carrying a resemblance oi him
and his benefits,. 1 Pet. iii.,21. 1 Cor. il. 23,-26.
Qj What is meant by the sign's sealing Christ and his
benefits ?. A. Its confirming our interest in Christ and
his blessings, Rom.. iv. 11. 1 Pet. iii. 21.
Q. Do the sacraments make our interest in Christ or
his promise firmer in itself?
A. No*, they only further shew the firmness of it, and
tend to strengthen our faith in Christ and his promise.
O; How do you prove, that the sacraments are seals of
God's covenant ? A> Because circumcision (and,
by consequence, all other sacraments) is called a seal of
the righteousness of 'faith, Rom. iv. 11.
Q. What is meant by the sacramental sign's applying
Christ and his benefits? A. That in and by the sign,
Christ and his benefits are really made over to us.
Q. To whom do the signs-in the sacrament represent,
seal, and apply Christand his benefits?
A, To believers only, Exod. xii. 48. Ezek. xliv. 9.
Q.. How dctb that appear ?
A. Others have no eyes to see, no hand or mouth of
faith to receive Christ*, and are not in the-new covenant,
of which alone the sacraments are seals.
Q. Who have a right to partake of the sacraments ?
A. Such as are saints in appearance have a right before
men •, but only real saints have a right before God.
Q^. How is it that hypocrites have a right to the sacra-
ments before men, when they have none b-efore God ?
A. They have the outward appearance of saints \
and the wickedness of their heart is unknown to men.
Acts xiii. 13.
Q. Is it sinful and dangerous for hypocrites to receive
the sacraments ? A. Yes •, it is. a robbing of God,
and wounding of their owrr souls, Matth. vii. 6. -
Q. In what do the word and, sacraments agree;?
A. God is the.author,..Christ the matter, and the glo=
ry of God, and the good of his people, the end in both,
Q. In what do the. word and sacraments differ ?
A. In their subjects, and' in their, manner of conveying
Christ and his grace to us.
Dd3
313 Of the Nature of Quest. Q2.
O. How do they differ in their subjects? A. .The
word is given to all men in general,,; but the sacrament?
belong only to such as are in covenant with God.
O. How do they differ in their manner of manifesting
and conveying Christ and his grace to us ?
A. By the word we are at first united to Christ, and it
represents him in a more simple manner; the sacraments
do more fjlly confirm our faith, by giving us a visible to-
ken thai Christ is ours; the word is a disposition to God
as our inheritance ; the sacraments are anlnFeftment up-
on this inheritance.
Q. For what end hath Christ instituted sacraments in
hb church ? A. To keep up the remembrance of his
own death ; give his people solemn fellowship with them,
and their obligations to him ; strengthen their grace j and
distinguish them from the rest of the world, 1 Cor. x, xi.
Q. How are Christ's sacraments usually distinguished ?
A. Into those of the Old, and of the New Testament.
Q. What different kinds of sacraments were under the
Old Testament ? A. Ordinary and extraordinary.
Q. What were the ordinary sacraments of the Old
Testament ? A. Circumci-ion and the passover.
Q. What was the outward sign in circumcision ?
A. The cutting off of the flesh of the foreskin.
Q. What was signified by that ?
A. The destruction of original sin, which is conveyed
by natural generation ; pardon of sin j and dedication of
the person to God.
Q. When was the sacrament of circumcision instituted ?
A. About 2107 years after the creation, Gen.xvii.
Q. What sCrved the church for sacraments before ?
A. The sacrifices, &c. which represented Christ's
death, and our living by and on him, Hcb. x. 1.
Q. What was the peswver ?
A. The feasting on a sacrificed lamb on the 14th day
of the month Abib, or M^rch.
Q. What was represented bv this lamb ?
A. Christ the Lamb of God in his death, 1 Cor. v. 7.
Q. Why was this lamb to bs an unblemished male of
the first year ?
A. To represent the purity, excellency, aid vigour of
Christ as our suffering Surety, Heb. vii. 2o\
Quest. Q2. Sacraments in general. 31Q
O. Why was the paschal lamb to be roasted ' ?
A. To shew the severuy of Christ's suffer. ngs, Psal. xxii.
Q, Why was not a bone of this Lamb to be broken ?
A. To shew how exactly the Father would uphold Christ
in his sufferings, John xix. 3d. Isa, 1. 1,9.
Qj, Why was this lamb to be eaten with bitter herbs ?
A. To keep in remembrance the bitterness of the
Egyptian bondage ; and shew that Christ must be received
with bitter repentance for sin, Zech. xii. 10.
Q. WThy was nothing of the lamb to be left ?
A, To shew that Christ must be wholly leceived by
faith, John i. 12.
O. Why was the lamb to be eaten with unleavened
bread f A. To keep in remembrance Israel's hasty
dismission from Egypt \ ar.d shew that Christ must be re-
ceived with sincerity of heart, 1 Cor. v. 8.
Q. When was the passover instituted ?
A, When Israel came up cut of Egypt \ and about
2508 years after the creation, and 1492 before Christ.
Q. For what ends was it instituted ? A. To be a
type of Christ, a seal of the covenant of grace, and a me-
morial of a temporal deliverance, 1 Cor. v. 8.
Q. Why was it called the passover P
A. Because it was a memorial of Israel's passing out of
Egypt, and of the angel's passing over their houses when
he smote the first-born of the Egyptians, Exod. xii.
Q. What made the angel pass over the houses of the
Israelites? A. The sprinkling of their door-posts and
lintels with the blood of the paschal lamb, Exod. xii.
O. What was signified by the an-gei*S passing over their
houses on account of this sprinkling of blood ?
A. That the blood of Christ, sprinkled on our con-
science, is a sure defence from divine wrath, Rom. viii. 1.
Q. What were the extraordinary, and less proper sa-
craments of the Old Testament?
A. Israel's passage through the Red-sea, the mann39
rock, &c. 1 Cor. x. 1, — 4.
Q. What did Israel's passage through the Red-sea sig-
nify ? A. Our salvation from bondage, and separation
from the world, through the blood of Christ, Eph. i. 7.
Q. What did the manna, and water-yielding rock, sig-
nify ? A. Christ's flesh a^ meat indeed, and his blood as
drink indeedy John vi. 32, — 51. Rev. vii. v.
S'20 Of the Number of Sacraments. Quest. 93*
Quest. 93. What are the sacraments of the
New Testament ?
Answ. The sacraments of the New Testa-
ment are, baptism, and the Lord's supper.
Q. How do these differ from the sacraments of the Old
Testament ? A. The sacraments of the Old Testa-
ment more darkly represented Christ as to come ', but
those of the New clearly represent him as already come.
Q. Do baptism, and the Lord's supper, succeed in ths
place of circumcision and the passover ?
A. Yes *, baptism is come in place of circumcision, and
the Lord's supper in place of the passover.
O. Are there no more sacraments under the New Tes-
tament, than baptism and the Lord's supper?
A. No more of divine institution : but the Papists have
added five bastard sacraments, viz. marriage, ordination,
confirmation, penance, and extreme unction.
p. What is the Popish confirmation ?
A. The pretending to confer the Holy Ghost on such
as have been baptized, when they come to the years of
discretion, by the laying on of the bishop's hands.
O. What is their penance ? A. Their confessing
of their sins to the priest, and receiving a pardon from
him. on condition of suffering some punishment for sin.
Q. What is their extreme unction ?
A. The anointing dying persons with oil, to confer the
Holy Ghost on them, and make- them fit for heaven.
Q. How prove you that marriage and ordination.,
though of divine institution forolher ends, are-no sacraments?
A.. Neither of them are appointed by God for seals of
his covenant, nor signify the spiritual benefits of it : mar-
riage is common to all men, and ordination is confined to
a small part of professed saints.
Q. How prove you that confirmation, penance, and
extreme unction, are no sacraments ? A. None of
them, as used by Papists, have any warrant in scripture.
(1 In what do baptism and the Lord's supper agree ?
A. God is the Author, and Christ the matter of both •,
equal preparation is necessary for both 5 both -ought .to be
Quest. Q3- Of the Number of Sacraments. 321
publicly and solemnly dispensed by gospel ministers only ■
both are seals of the same covenant, and both contain en-
gagements to the same duties.
O. Why ought baptism and the Lord's supper to be
publicly administered ? A. Because they are public
badges of the members of the visible church, and of our
communion with Christ, and with ere another,
Q. Wherein lieth the evil of the prevailing practice of
private baptism ?
A. It clandestinely obtrudes members into the visible
church, occasions the contempt and irreverent administra-
tion of baptism, separates the ordinance of teaching from
it, confirms the ignorant in the Popish doctrine of its ab-
solute necessity, robs Christians of a solemn opportunity to
renew their vows, and deprives the parent and child of the
benefit of the joint prayers of the Lord's people, and is a
breach of our national vows.
Q. How is equal preparation necessary for both sacra-
ments, when children" in Baptism cannot be required to ex-
amine themselves ? A. In baptism the parent and
child are considered as one ; and though the trial and ac-
tual exercise of grace, are not required in the child, they
are as necessary to the parent, as in the Lord's supper.
Q. If baptism be so solemn, is it not very sinful in pro-
fessors to attend carefully on sermons, or the Lord's sup-
per, and carelessly go off when baptism is administered, as
if it were less solemn r* A. Yes, Mai. ii. 9.
Qj In what do baptism and the Lord's supper differ?
A. Baptism seals an entrance in o the church and co-
venant of grace, is administered but once, and to infants
as well as others; but the Lord's -upper is a seal of spi-
ritual nourishment, is to be frequently received, and by
such only as can examine them selves.
Qj How long are baptism and the Lord's supper to ccn-^
tinue in the church ? A. Till Christ's second coming,
Quest. 94. What is baptism 9
Answ. Baptism is a sacrament, wherein the
washing with water, in the name of the Father,
and of the Son, and of the Holy Ghost, doth
322 Of Baptism. Quest. Q4.
signify and seal our ingrafting into Christ, and
partaking of the benefits of the covenant of
grace, and our engagement to be the Lord's.
Q. What does the word baptism signify ? A. Wash'
tng, dipping, or sprinkling, Mark vii. 4. Heb. ix. 10.
Qj Did not the Jews of old baptize or wash their pro-
selytes when they received them ?
A. Ye?-, but they did not use this as a divine ordinance.
Qj When did baptism become a divine ordinance ?
A. When John the Baptist began his public ministry.
Q. Was the baptism of John the same in substance with
that of the apostles ? A. Yes ; though it did not
so clearly point forth the Trinity, nor Christ's actual in-
carnation, Matth. iii. Luke iii.
£). What divine warrant have we for baptism ?
A. Christ's express command and example, and the
apostolical practice, Matth. iii. 16. John iv. 2.
Q. What is Christ's express command for baptism ?
A. To teach all nations, baptising them, &c.
Q. What is the outward sign in baptism ?
A. Water applied to the body, Acts viii. 37.
Q. Is the water in baptism as well applied by sprinkling,
(particularly on the face, which represents the whole per-
son), as by plunging our whole body in it ? A. Yes ',
for what is signified by baptism is called the sprinkling of
the blood of Christ ; the apostles baptized many, where
there appears no opportunity of dipping their whole bo-
dies, as Cornelius, the jailor, &c. } and in cold climates
dipping might endanger the life of infants, 1 Peter i. 2.
Q. How then is it said that in our baptism we are
buried with Christ ? A. That signifies the burial of
sin in our soul by our union to Christ, Rom. vi. 4, 5, 6.
Q. Doth not the scripture tells us, that sundry went
down into, or came up out o/*the water, at their baptism ?
A. These places might as justly be rendered, they went
down to, or came from the water, Matth. iii. Acts viii.
Q. What is signified by the water in baptism ?
A. The blood and Spirit of Christ, John iii. 5, 6.
Q^ Wherein doth water represent Christ's blood and
Spirit ? A. As water refreshes and cleanses our body,
Quest. 94 Of Baptism. 323
so do Christ's blood and Spirit refresh and cleanse our soul*
Qj. How doth Christ's blood or righteousness refresh
and cleanse our soul ? A. When applied to our soul,
it takes away the guilt of sin, quiets our conscience, de-
livers from the terrors of God's wrath, and from the law
as the-strength of sin, Heb. x. 22. 1 John i. 7. and ii. 1.
Q. How doth Christ's Spirit refresh and cleanse our
soul ? A. He takes away the filth and power of sin,
and allays the heat of our indwelling lusts, Titus iii. 5.
Q. In whose name are we baptized ?
A. In the name of God the Father, Son, and Holy Ghost.
£). What is signified by our baptism in the name of
these three persons ?
A. Our baptism by the authority, and into the belief
and profession of these three persons as one God, and
distinctly concerned in the work of our salvation, and
made over to us, as our all in all *. together with our
dedication of ourselves to their service, and renouncing
their rivals, the devil, the world, and the flesh.
Q. In what manner are the three divine persons made
over, and to be received by us in baptism ?
A. The Father as our Father, the Son as our Saviour,
the Holy Ghost as our Sanctifier : and all three in one, as
our God -and portion, 2 Cor. xiii. 14. John xvi. 14, 15.
p. What blessings are sealed to us in baptism _
A. Our ingrafting into Christ, and partaking of the
benefits of the covenant of grace, Gal. iii. 27.
Q. What do you understand by ingrafting into Christ ?
A. Our union to him, as a branch to the root.
Qj On what root do jye naturally grow ?
A. On the root of the first Adam as a covenant-breaker,
which conveys corruption and death to all its branches.
Q How are we cut off from this poisonous root ?
A. By God's changing our nature and state.
Q. What benefits of the covenant of grace are most
directly signified and sealed in our baptism ?
A. Regeneration, justification, and adoption, Tit. iii. 5.
Gal. iii. 2fT* —
Q. Are all these included in our ingrafting into Christ ?
A. Yes •, in .our union to him as owjjfe we have re-
generation*, In our u -non to him as the Lord our righls-
nusness.: we Uve justification j and in our union to him as
our Father, and & •lder_.Br other 3 we have adoption.
324 Of Baptism, Quest. 94.
O. What engagements do we come under in baptism?
A. We solemnly swear to be wholly and only the Lord's.
Q. What about us do we in baptism devote to the Lord ?
A. Our whole man, estate, and time.
Q. How is our soul devoted to the Lord ?
A. It is devoted to be a temple and throne for him,
andtohaveallitspowerseinployedin his service, Ps.xxxi.5.
Qj. How is our body devoted to the Lord ?
A. Our eyes are devoted to behold his works, and
view his word ; our ears to hear his voice ; our mouth
to speak for and to him ; our feet to run his errands j and
our hands to do his will, 1 Cor. vi. 20.
O. How is our estate to be devoted to the Lord ?
A. All we have is to be laid out for the advancement
of his glory, as he calls for it, Prov. iii. 9. Isa. xxiii. 18.
Q> How is our time devoted to the Lord ? A. We
are bound to employ it wholly in his fear and service.
Q. Are not then baptized persons great robbers of God,
n employing their soul, body, estate, and time, so much
in the service of Satan ? A. Yes, Mai. iii. 8, 9.
Q. How often is baptism to be administered to the
same person ? A. Once only, Tit. iii. 5. 1 Pet. iii. 21.
£). Why so ? A. Because the benefits mostdirectly
signified and sealed in it, are only^once bestowed.
Q. Why is baptism necessary!"' " A. God commands
it j and it tends much to his glory, and our good.
p. How doth our baptism tend to the glory of God ?
A. Therein he solemnly displays his holiness, justice,
and love •, and we acknowledge his sovereignty.
Q. How doth our baptism tend to our advantage ?
A. It solemnly declares us members of Christ's church,
encourageth us to plead the promises, come bodily to the
throne of grace, resist temptations, &c.
Q. Doth baptism bring us into God's covenant ?
A. No ; it supposeth us within it, and seals it to us.
Q. Is it absolutely necessary to salvation ? A. No.
Qj How prove you that ?
A. It is no converting ordinance ; Cornelius was ac-
cepted of God before his baptism ; and Christ says, He
that believe! h and is baptised, shall be saved : and he that
believeth not (but doth not add, is not baptized) shall be
damned, Mark xvi. 16.
Q. Is it not gross ignorance and Popish error, to
Quest. 95 . Of the Subjects of Baptism. 325
maintain, that all infants, or others dying unbaptized, shall
be damned ? A. Yes \ For in Christ Jesus neither
circumcision availeth any thing, nor uncircumcision^ but A
new creature, Gal. vi. 15. 1 Peter iii. 21.
Quest. 95. To whom is baptism to be admi-
nistered?
Answ. Baptism is not to be administered to
any that are out of the visible church, till they
profess their faith in Christ and obedience to
him ; but the infants of such as are members
of the visible church are to be baptized.
Qj May Heathens, or their children, be baptized ?
A, No ', till they profess their faith in Christ, and obedi-
ence to him, Acts viii. 36, 37.
Q. Have those who, in Christian countries, are as igno-
rant and as profane as Heathens, or their chilaren, any right
to baptism? A. No j their guilt is greater than if
they had lived in Pagan countries*, and local situation can
never ihtitle to spiritual privileges, John iii. 19.
Q. To whom then is baptism to be administered ?
A. To all such as profess their faith in Christ, and obe-
dience to him, and their children, Acts ii. 38, 39.
Qj. When have children a right to baptism ?
A. The infants who have one or both parents visible
saints, have a right to it before men j and the infants of
real believers have a right to it before God, 1 Cor, vii. 14.
(J. How prove you, that the infants of visible saints
ought to be baptized ? A. The scripture represents
them as holy, as members of the kingdom of heaven, as in-
terested in God*s covenant and promise *, and of old re-
quired that they should be circumcised, 1 Cor. vii. 14.
Mark x. 14. Acts ii. 39. Gen. xvii. 7, — 12.
(J. How prove you, that the holiness of children, men-
tioned 1 Cor. vii. 14. is not the being begotten in lawful
marriage ? A. Because there it is required mat one
of the parents be a Christian, which is not necessary to the
lawful begetting of children.
Q. How doth the circumcision of ir.fantts under the law
prove that they should be baptized under the gospel ?
A. The covenant confirmed by circumcision, (of God's
t Ec
526 Of the Subjects of Baptism. Quest. 95.
being the God of his people and their seed,) is called an
.everlasting covenant , and Christ cannot be supposed to
diminish the privileges of his people by his coming, which
would be the case., if circumcision of infants were taken a-
way, and nothing put into its place, Gen. xvii. 10, 17.
O. Kow doth the relation of believers children to the
kingdom of God, and interest in his covenant and pro-
mise, prove their title to baptism ?
A. As they have a right lo these things, they must neces-
sarily have a title to the sea! of that right, when capable of it.
Q. How are infants capable of receiving baptism ?
A. Their parents can dedicate them to the Lord , and
he can regenerate, justify, and adopt them, Mark x. 14..
Q. Kow have parents a right to dedicate their infants to
God ? A. Infants are part of their property.
Q. May parents dedicate their infants to any but God ?
A. No j for God has the original and principal right to
our infants, Ezek. xvi. 20, 21.
Q. If infants may be baptized, why doth Christ require
Ins apostles to teach, and then baptize. persons ?
A. That order only related to adult persons.
Q. Why then was not Christ b iptized till about thirty
years of age ? A. Because baptism was not insti-
tuted till he was about that age, Luke Hi. 23.
Q. Have we any scripture examples of the baptism of
infants ? A. There are probable instances of it •, as
when Cornelius, Lydia, the jailor, &c. their households
Avere baptized, Acts x. and xvi. 15, 33.
Q. Why is not the warrant for infant baptism more ex-
press in scripture ? A. Because before baptism was
clothed with the form of a sacrament, it was applied to in-
fants as well astoot'ers; and in the apostles time no
doubt was made of infants right to receive it.
Q. Through whom have infants a right to baptism ?
A. Through their IMMEDIATE parents only.
'O. How prove you that? A. The immediate seed
of wicked parents are accursed of Gcd, Deut. xxviii. IS. ;
and if children derive their right to baptism from mediate
parents, we ought to baptize all Pagans and Mahometans
since they are descended from godly Noah, &c.
Q. Why then are thechHdren of profane idolaters callec
God's children, Ezek. xvi. 20 21. ?
A. Not because they had any visible interest in his nei
Quest 95. Of the Subjects o/Baptkm. 327
covenant 5 but because they were his by creation and pre*
servation •, or perhaps were the first-born of Israel.
Q. May not the infants of profane parents be truly gra--
cious ? A. It is possible they may, but are not to be.
esteemed as such by men till they evidence their grace.
Q. How are we to judge of the children of visible be*
lievers ? A. We are to judge them to be within
God's covenant, till by their practice they shew themselves
strangers to it, Gen. xvii. Acts ii. 3S, 39.
Q. Is it not unjust to make children want baptism on
account of their parents ignorance and profaneness ?
A. No ; no more than to make the children of Heathens
want it j or to let children want an inheritance, when
their parents had none to leave to them : nay, the bap-
tism of such children would be hurtful both to the parents
and children, Matth. vii. 6. Ezek. xiiv. 7.
Q^, How would it be hurtful to the ignorant and profane
parents ? A. It would encourage them to believe
themselves good christians^ and to continue in their igno-
rance and profaneness, Ezek. xiii. 22. John viii. 41.
Q. How would it be hurtful to their children ?
A. Their receiving baptism without any title to it,
tends to bring on them a curse rather than a blessing j and1
the view of their baptism as regular, encourageth and har-
dens them in their sin, Matth. vii. 6. John viii. 39, 41.
O. Would not the number of church-members be small
•V.
if none but visible believers and their children were bap-
tized ? A. Better it were so, than that men, who-
have no evidence of union to, or communion with Christ,
should be obtruded as members of his church, by a so-
lemn profanation of baptism, to the reproach of his name;-
and discredit of the gospel, Phil. iii. 18, 19.
Qj, Do hypocrites profane baptism* by bringing their
children. to it ? A. Yes ; in the sight of God,
though not in the sight of men, Psalm lxxviii. 36.
Q. How do hypocrites dedicate their children in baptism ?
A. They outwardly surrender them to God, while their
heart inwardly refuses them -y for no man can sincerely de-
vote his child to any other than his own God, Tit. i. 16.
Q. Are the duties relative to baptism very numerous and.
important ? A. Yes, Psal. cxix. 96. 1 Pet. iii. 21.
Q. What is the duty of parents before the baptism ot
328 Of the Lord's Supper. Quest. 95.
their children ? A. Secretly to examine themselves j
solemnly dedicate their child to God ; consider what they
are to vow in baptism -y and to pray for grace to vow and
pray aright, Jer. iv. 2.
Q. What is the duty of parents when offering their chil-
dren in baptism ? A. To exercise faith in a lively-
manner on that promise,. I will be thy God, and the God of
thy seed, or the like ; and to give up themselves and chil-
dren to be the Lord's, Gen. xvii. 7. Josh. xxiv. 15.
Qj What is the duty of parents after the baptism of
their children ? A. To remember and pay their vows
by instructing- and correcting them ? and seriously putting
them in mind of their baptismal engagements, as soon as
they co ee to age, Prov. xxii. 6, 15.
Q. How should spectators improve the administration
of baptism ? A. In admiring the love of God towards
men y renewing their baptismal vows \ remembering, and
mourning over Che breaches thereof ; and pleading for grace
to the children baptized, and their parents.
(^. How are we to improve our baptism after we come
to age ? A. A.3 a glass to discover our sinfulness, a rea-
son against yielding to temptations, a spur to duties, and
an encouragement to plead the promises of God's covenant.
Qj May one, by an improvement of his baptism, have it
afterwards become an effectual seal of God's covenant to
him ? A. Y-es, the efficacy of baptism is not con-
fined to the time of administration •, and whenever one be-
lieves, his baptism then begins to seal the covenant to him.
Qj. Is it so with respect to the Lord's supper ?
A. No -y if we communicate in a graceless state, that
act can never be a means of sealing God's covenant to us.
Quest. g6. What is the Lord's supper ?
A\TrfvV. The Lord's supper is a sacrament,
wherein, by giving and receiving bread and
wine, according to Christ's appointment, his
death is shewed forth; and the worthy receiv-
ers are, not after a corporal and carnal man-
ner, but by faith, made partakers of his body
and blood, with all his benefits to their spi-
ritual hourishment, and growth in grace.
Quest. g6: Of the Lard's Supper. 33%
Q. What divine warrant have we for the Lord's supper ?
A. Christ's institution, and the apostolic practice, Mat.
xxvi. 1 Cor. xi. Acts ii. and xx.
Q. When did Christ institute this sacrament ?"
A. The same night in which he was betrayed.
Q. Why did he institute it the night before his death T
A, To shew, that it was to come in the room of the
passover, which was abolished by his death •, to manifest
his great love to his people in giving them such a solemn
pledge of it when entering on his sufferings ; and to stir us
up the more affectionately to remember his death therein.
Q. Doth Christ's example, in celebrating this ordinance
in the evening of a work-day, and in an upper room, bind
us to do the like ? A. No ; for the eating of
the passover just before, occasioned these circumstances.
Qj What posture is fittest for receiving the Lord's sup- -
per ? A. Sitting comes nearest Christ's example, and
fcest suits with the nature of that feast, Matth. xxvi. 20, 26o
Q. What are the outward signs in this sacrament ?
A. Sacramental elements and actions.
Q, What are the sacramental elements ?:
A. Bread and wine, (of any kind ; for Christ made use"
of what was at hand), Matth. xxvi. 26 — 29.
O. What is signified by the bread P A. Christ's -
body, or himself clothed with our nature, 1 Cor. x. 11.
Q^ What is signified by the wine?
A. Christ's bloodyor complete meritorious righteousness,
1 Cor. ix. 25, 26.
Q. Why is Christ's righteousness often called his blood?1-*
A. Because the shedding of his blood was the last and
most errinent visible1 act of his righteousness John xix
Q. How do bread and wine represent Christ's body and ;
blood ?
A. As bread and wine are excellent food to our body ;
so Christ, in his person and righteousness, is meat indeed^-,
and drink indeed to our soul, John v'u 32, — 57.
Q. Are the sacramental bread and wine transubstantiated,
or turned into the real body and blood of Christ ?
A. No j for such a change of the elements ls'contrary to
sense, reason, scripiure, and the very nature o^a sacrament % ,
it would divide or multiply the body of Christ, and subject .
U to corruption, and the torments of hell.
Ere 3;
330 Of the Lords Supper. Quest. Q6.
Qj. How is transubstantiation contrary to sense ?
A. As we see, feel, taste, and smell the elements to have
the Sines-ibstance after consecration as before.
£) How is it contrary to reason ? A. As by rea-
son, we know the snbstance of a thing cannot be changed,
while its accidents and qualities remain the same.
Q. May not God, by his power, effect such a change ?
A. Nu j for this would destroy the proof of all divine
miracles recorded in scripture, 2 Tim. ii. 13.
Q. Can one who believes transubstantiation, in a con-
sistency with himself, believe any other miracles or points
of Christianity ? A. No ; for if, in opposition to
sense and reason, he believes transubstantiation, it behoves
him, in consistency with himself, to believe, that there is no
Bible, no Christians ; that Christ never appeared, wrought
miracles, or rose again, &c.
Q. How is transubstantiation contrary to scripture ?
A. As the scripture calls the elements bread and wine
after consecration, as well as before, 1 Cor. xi. 26, — 28.
Q. How is it contrary to the nature of a sacrament ?
A. It makes the Lord's supper not a means of remem-
bering Christ, but of making and barbarously eating him.
Qj How would it divide or multiply Christ's body ?
A. As it would make as many bodies, or pieces of
Christ's body, as there are receivers of the Lord's supper.
Q. Mow would transubstantiation subject Christ's body
to corruption, or the torments of hell? A. As the
elements unite with the substance of men's bodies which
shall be corrupted, and many of them cast into hell.
Q. If the elements are not changed into Christ's real bo-
dy and blood, why did Christ say of the bread, This is my
body I
A. His meaning is, that it represented his body.
Q. How prove you that? A. No other view will a-
gree to common sense •, and the verb (is) is frequently used
in scripture for signifies or represents, Gen. xli. 26, 27.
Q. Ought every communicant to receive both the bread
and wine ? A. Yes j for Paul says of all the communi-
cants, Ye eat this bread \ and drink this cup, \ Cor. xi. 26.
Q. How may the sacramental actions in the Lord's sup-
per be distinguished ?
A. Into the actions of the dispenser, and of the receiver.
Q. What are the sacramental actions of the minister ?
Quest. Q6. Of the Lord's Supper. 331
A. The taking, blessing, and breaking the bread, and
giving it, wilh the wine, to the communicants. .
Q. What may the taking and blessing the bread and wine
lead us to think of' ? A. Of Gud'schusing. calling,
and furnishing Christ to be our Mediator, Prov. viii. 25.
Qj. For what other end does the blessing of the elements
serve ? A. To set them apart from a common use,
to represent Chris's body and blood, 1 Cor. x. 16.
Q. What is signified by the breaking of the bread ?
A. God's breaking and bruising Christ For our sin.
Q. What doth the giving of the elements to the com-
municants represent ?
A. God's giving Christ, and Christ's giving himself to
worthy receivers, John vi. 32, 57.
Q, What is signified by the communicants -receiving the
elements, and eating the bread, and drinking the wine ?
A. The receiving and feeding on Christ's person and
righteousness by faith, Matth. xxvi. 26, — 29.
Q. How is Christ's flesh and blood to be eaten and
drunk ?
A. Not in a corporal and carnal manner, but by faith.
Q. What do you mean by a corporal and carnal eating ?
A. The pretending to eat Christ's body, and drink his
blood, as we do ordinary meat and drink \ or by communi-
cating with carnal ideas of his human body.
Q. What are the general ends of the Lord's supper ?
A. The shewing forth of Christ's death, and the spiri-
tual nourishment of his people, 1 Cor. xi. 26.
Q. To whom are we to shew forth the death of Christ
in communicating ? A. To God, to our conscience,
to Satan, and to the world, Gal. vi. 14. Rev. xxii. 12.
Q. How are we to shew forth Christ's death to God ?
A. By representing it to him by faith as a sufficient sa-
tisfaction to his justice, and the accepted price of all the
blessings which we need from him, Heb. x. 19, — 22.
Q. How are we to shew forth Christ's death to our con-
science ? A. By our believing application of it, as an
answer to all its legal accusations and demands, and as a
means of enlightening, softening, and quickening it to all
holy duties, Heb. x. 22. and ix. 14. 1 John i. 7.
Q= How are we to shew forth Christ's death to Satan I
A. By our believing improvement of it as an answer to
all his accusations, a proof of the falsehood of his horrible
332 Of the Lord's Supper. Quest. Q6.
Suggestions, a reason against yielding to his temptations, .
and an ensign, for defeating his assaults, Rev. xii. 11.
Q. How are we to shew forth Christ's death to the
world ? A. By professing it as the centre and sum of
our principles •, the foundation r of our hope, joy, and boast-
ing ; and the reason of our holy walk, and disconformity
to vain wicked men, Gal. vi. 12. 1 John iv. 9, 19.
Qj What spiritual nourishment do believers receive in
the Lord's supper ? A. Their souls are comforted
and strengthened by receiving Christ and his benefits.
Q. What benefits do believers receive in the Lord's
supper ? A. Peace, pardon, sanctification, consolation,
foretastes and pledges of eternal glory, Matth. xxvi. 2S.
Q. What is the effect of our being nourished with Christ
and his blessings.
A. Our growth in grace, 2 Pet. iii. IS.
Q. What names are ordinarily given to this sacrament ?
A. It is called the eucharist, the communion, the feast,
and the Lord's supper.
Q. Why is it called the eucharist or thanksgiving ?
A. Because Christ gave thanks when he appointed it j
and we are to receive it with thanksgiving.
O. Why is it called the communion ?
A. Because therein we have sweet fellowship with Christ,
and with one another, 1 Cor. x. 16, 17.
Q. Why is it called a feast? A. Because of the
great provision and joy that is to be found in it. .
Q. What kind of feast is it ?
A. A royal feast, afea^t of marriage and memorial, and.
a feast on a covenant and sacrifice.
Q. How is it a royal feast ? A. As Christ, the king
of kings, is the maker and matter of it, and chief guest at it.
Q. How is it a marriage feast ?' A, Therein our
spiritual marriage with Christ is sealed ; and we receive
pledges of our glorious espousals at the last day.
Q. How is it a feast on a sacrifice ? A. Because
Christ, as sacrificed for- us, is the matter of it, 1 Cor. v. 7.
Q. Why is this sacrament carled the Lord's supper ?
A. Because the Lord Christ instituted il in the evening.
of the world, and of the day when the passover supper war
eaten ; and to represent its excellency.
Q. What are the properties of the Lord's supper I
Quest. 96. Of the Lord's Supper. 333
A. It is a confessing, commemorating, communicating,
confirming, and covenanting ordinance.
Q^. How is the Lord's supper a confessing ordinance ?
A. We therein declare our love to, esteem of, depen-
dence on, and confidence in Christ crucified.
Q. How is it a feast of memorial, or commemorating or-
dinance ? A. Christ therein testifies has remembrance
of us 'y and we remember his death, and our own sin as the
deserving cause of it, Isa. Iiii. 1 C .. xi. 23,-»— 26.
Qj What of Christ's death does this sacrament call to
remembrance ? A. The terribje, voluntary, accept-
able, and efficacious nature of it ; and the love of God as
the moving cause of it, Isa. lii. 13. and liii. 4, — 12.
Q. In what manner is the death of Christ to be remem-
bered in the Lord's supper ? A. In a thankful, af-
fectionate, confident, humble, and sin-loathing manner.
O. How is the Lord's supper a communicating ordi-
nance ? A. As we therein familiarly reveal our case
to Christ, transfer our sin for pardon, bring our maladies
to him for a cure, and receive his exhibited blessings.
O. How is the Lord's supper a confirming ordinance ?
A. Therein our graces are confirmed and strengthened,
and God's covenant is confirmed with us, 1 Cor. x. 16.
Q. How is it a feast or a covenant, or covenanting or-
dinance ? A. God, with delight and pleasure, en*
gages to be our God and Portion ; and v/e covenant to be
wholly and only devoted to his service, Zech. xiii. 9.
Q. Do not believers herein also communicate in one ano-
ther's affections and prayers, and engage to seek and pro-
mote one another's good ? A Yes, 1 Cor. x. 17»
£). How frequently is the Lord's supper to be received?
A. As often as we can have oppor' .unity,
Q. Kow prove you that ? A. Vne Christians in
the apostolic -and primitive ages received it every Sabbath ;
Christ's death is worthy of frequent remembrance : and we
frequently need thi^ ordinance, Acts ii. 42. and xx. 7.
- Q. Would not frequent communicating lessen the solem-
nity of that ordinance ?
A. No ; no more than frequent nrayer, meditation, &c.
lessen the solemnity of these ordinances : nav, frequent con-
scientious communicating tends much to advance the truly
divine solemnity of it.
Q. How so?: A. The more frequently Tfe have
334 Of the Lord's Supper. Quest. 96.
communion with Christ, the more deeply would we be af-
fected with the majesty, holiness, and love of God, which
shines in this ordinance, Isa. vi. 5. Psalm lxxxix. 7.
Q. What different kinds of communicating are there >
A. Worthy and unworthy communicating.
Q. What is necessary to worthy communicating ?
A. A worthy state, frame, and end.
Q. What call you a worthy state for this duty ?
A. A state of grace, or spiritual union tvith Christ.
Q. When have we a worthy frame for this duty ?
A. When, in Christ's strength, we actively exercise the
graces of his Spirit on him, 1 Cor. v. 8. Song i. 12.
Q. What worthy ends ought we to have in communi-
cating ?
A. The glorifying of God, the obeying of Christ's dy-
ing command, receiving spiritual nourishment to our soul,
and mortification of our lusts, 1 Cor. x. 31.
Q. What is unworthy coir municating ? A. Commu-
nicating without grace, or without the exercise of it.
Q. Wherein lieth the evil of unworthy communicating?
A. It is very sinful and dangerous.
£). How is it very sinful? A. It profanes Christ's
body and blood, by intermeddling with it as a common
thing, or using it as an encouragement and cloak to sin \
it is as a crucifying him afresh, and putting him to open
shame ; and is more sinful than the Jews of crucifying him.
Q- How is it worse than the Jews crucifying of him ?
A. The Jews crucified Christ in his stale of humiliation,
under the notion of an impostor ; but unworthy communi-
cating crucifies him as an exalted Saviour and Friend.
Qj What is the danger of unworthy communicating ?
A. We thereby eat and drink damnation or judgment to
ourselves, not discerning the Lord^s body, 1 Cor. xi. 29.
£). Who thereby eat and drink damnation to them-
selves ? A. Such as communicate in a graceless state.
Q. How do these eat and drink damnation by their un-
worthy communicating ? A. This sin binds on them
the ^uilt of their other sins, draws down signal wrath, har-
dens their conscience, and makes it extremely difficult to
bring them to repentance, 1 Cor. xi. 29, 30.
(£. Who e«t and drink judgment to themselves by their
unworthy communicating ? A. Such believers as da
communicate in a carnal, dead, and lifeless- manner.
Quest. 96. Of the Lord's Supper. 33a
Q^. How do they eat and drink judgment to themselves ?
A. Their unworthy communicating exposeth them to
heavy chastisements -, such as, hiding of God's face, preva-
lency of sin, outward troubles, &c. 1 Cor. xi, 30.
O. Whose duty then is it to receive the Lord's supper ?
A. All Christians come to the years of discretion are
under the obligation of God's law to partake of it ; but
believers only have a proper right to it ; and such believers
otnly as have grace in suitable exercise are fit for it.
Qj Are graceless professors, come to age, guilty of any
sin if they neglect to partake of the Lord's supper ?
A. Yes ; they are practically guilty of renouncing their
baptism, of condemning the death of Christ as unworthy
of remembrance, and of despising sacramental blessings as
unworthy of their regard, Luke xxii. 19, 2G.
Q. What should such persons do, when both their ob-
servance and omission of their duty involve them in sin ?
A. Their only right course is to flee to Christ, that
he may draw them out of the state of nature, and fur-
nish them with his grace, and then to communicate,
Isa. lv. 1,-7. .
Q. What is the duty of believers destitute of the suitable
exercise of grace ? A. To flee to Christ for the
quickening and excitement of their grace, and then to com
municate; as their sin of neglecting it is greater than that
of graceless professors, Prov. xvi. 1. Psalm cxix. 40.
O. Who may be admitted to the Lord's table by men ?
A. Such as are in appearance saints, and faithful ; but
such as are ignorant, and openly wicked, cannot, without
great sin against Christ, be admitted thereto.
O. Why ought ignorant, profane, and scandalous per-
sons, to be refused admission ? A. Because their
admission would tend to the destruction of their souls, and
to the dishonour of Christ and his church, 1 Cor. v.
Q. Did not Christ admit Judas to the Lord's supper ?
A. It doth not appear that he did j but though he did,
that only infers that hypocrites may be admitted.
■Q* May not ministers give tokens of admission to igno-
rant and profane persons, if afterwards they doctrinally de-
bar them ? A. No ; such conduct is very uncandidj
lays Christ's children's bread in the power of dogs ; and is
like giving false keys to known thieves, and then charging
them ta be honest, 1 Cor, iv. 2.
83$ Oftlw worthy receiving Quest. 97.
Q. Is not such persons seeking admission to the Lord's
table, a true sign of their repentance and reformation'
A. Not in the least ; for many seek after this ordinance
as an atonement for past sin, or merely to be like their
neighbours, or to cover some wickedness, &tc.
Q. Doth the partaking of ignorant and scandalous per-
sons pollute this sacrament to others? A. The ad-
mission of them may bring the curse of God upon the dis-
pensation of the sacrament by those who admit them 5 but
their presence doth not directly pollute it to others.
Q. But may not the godly, by partaking with such,
hurt the souls of those ignorant and scandalous persons ?
A. Yes •, for it encourages them to believe themselves
good Christians, having right to the seals of God's cove-
nant ?
Qj Is not this sacrament greatly abused, by forcing men
to partake of it, or by making the receiving of it a qualifi-
cation for a civil office ? A. Yes, John xviii. 36.
Quest. 97. What is required to the worthy
receiving of the Lord's supper 9
Answ. It is required of them that would
worthily partake of the Lord's supper,' that
they examine themselves of their knowledge
to discern the Lord's body, of their faith to
feed upon him, of their repentance, love, and
new ohedience; lest, coming unworthily* they
eat and drink judgment to themselves.
Q. What is necessary to a right partaking of the Lord's
supper ? A. Serious preparation for it, lively at-
tendance on it, and careful improvement of it.
Q. What preparation for this ordinance is necessary ?
A. Habitual and actual preparation, Amos iii. 12.
Qj What do you mean by habitual . reparation ?
A. Our having on the wedding-garment of Christ's im-
puted righteousness, and havingthehabitsof grace implant-
ed in us, Matth. xxii. 12. Eph. iv. 24.
Q, What actual preparation is necessary ?
A. Self-examination, dedication, meditation, and prayer.
Quest. 97. Of the Lord's Supper. 337
Q; Why is self-examination necessary ? A. To ex-
cite our graces, and prevent unworthy communicating.
Q. Why should we examine ourselves every time we
communicate ?
A. Because our heart is very deceitful, and our frame
very variable, Jer. xvii. 9. Prov. xxviii. 26.
Q. Of what are we to examine ourselves before com-
municating ? A. Of our sins and graces, 2 Cor. xiii. 15.
Q. Of what are we to examine ourselves concerniRg
our sins ? A. What they are, how many, how ag-
gravated, what influence they have on our soul at present,
what are our beloved lusts, &c. Lam. iii. 40.
Qj Why is this examination of our sins necessary ?
A. That we may approach to the Lord's table with
due humility, and sense of our needs, Isa. lxvi. 2.
Q. What concerning our grace are we to examine ?
A. Whether we be in a state of grace 3 and whether
our graces be lively or languishing, 2 Cor. xiii. 5.
Q. What are some general marks of our being in a
state of grace ? A. A deep sense of our un worthiness
of all grace j grief for the low state, and scanty measure
of our grace 'y and an earnest desire to have grace rather
than any worldly good, Matth. v. 3, 4, 6. Rom. vii. 24;
Q. Of what particular graces are we to examine our-
selves .? A. Of our knowledge, faith, repentance,
humility, thankfulness, love, and new obedience.
Q. Why are these graces necessary ? A. To prove
our right to the Lord's supper, and dispose us to a pro-
per exercise in partaking of it, 1 Cor. xi. 29.
O. What are we to examine concerning our knowledge ?
A. We are to examine whether it be sufficient in its
quantity, and saving in its quality.
Q. How may we know if our knowledge be sufficient
in its quantity ? A. If we have some competent know-
ledge of the divine persons, perfections, and laws j of man's
creation, fall, and inability to recover himself; of Christ
in his natures and offices ; and of the covenant of g ace^
and seals thereof, John xvii. 3. 1 Tim. iii. 16.
Q. How may we know if our knowledge be saving in
its quality ? A. If it discover the vileness of our own
righteousness, humble and purge our heart, and exalt
Christ, Isa. vi. 5. and lxiv. 6. Psalm lxxiii. 25, 26.
1 Ff
333 Of the worthy receiving Quest. 97.
Q. How may we know if our faith is true and saving?
A. If it humble and purify our heart, make Christ pre-
cious to us, and work by love, Acts xv. 9. 1 Pet. ii. 7, 9.
Q. How may we know if our repentance is true and
saving ? A. If our-sin is imbittered to us, by the views
of Christ, and the love of God \ if we seriously repent of
all known sins, and resolve on every known duty.
Q. How may we know if our humility is true ?
A. If we reckon ourselves the chief of sinners ; are a-
shamed of both our sins and duties before God ; and are
grieved for our pride, 1 Tim. i. 15» Ezek. xvi. 63.
Q. How may we knew if our thankfulness is true and
gracious?
A. If we study thankfulness for the least of God's mer-
cies, and chiefly for Christ his greatest mercy ; and are
afflicted in spirit for our ingratitude, Gen. xxxii. 10.
Q. Of what love are we to examine ourselves ?
A. Of our love to God, to Christ, and his saints.
Q. Hew may we know if our love to God be true ?
A. If we are careful to please him, afraid to offend hiro,
and prize his presence in gospel ordinances.
£). How may we know if our love to Christ as Media-
tor be true? A. If we love him in all his offices, re-
lations, ordinances, and people ; and Jove him as a pat-
tern of holiness, as well as a purchaser of happiness.
Q. How may we know if our love to the saints is a
gracious love ?
A. If we love them all, poor or rich 5 and even though
they have injured us, and maintain some notions different
ftom ours $ and love them in proportion to the appearance
of C rrstfs image in them, Psal. cxix. 63.
Q. How may we know if our obedience is of a gracious
nature ? A. If we habitually study obedience to all
the commands of God; and depend on Christ as our on-
ly righteousness and strength, for assistance in, and accept-
ance of our obedience;, Psalm cxix. Isa. xlv. 24.
Q^What shall one do who cannot discern these graces
in himself? A. If he is earnestly desirous to have
them, is afraid of disobeying Christ's dying command, and
hungers and thirsts after communion with him, he is a
true believer, and so ought to communicate, Matth. v.
Q . What are we to examine concerning the case and
frame of our graces ? A. We are to try whether thfcse
Quest. 97. Of the Lord's Supper; 33$
be growing, or on the decay, strong or weak, and what
resistance sin is making to each of them in our soul.
£>. Why is this examination of our case and frame ne-
cessary ? A. That in communicating we may ask, and
receive Christ in a suitableness to our present need, and
be distinctly thankful for our mercies, 1 Cor. xi. 28.
Q. What is self-dedication ? A. Our solemn re-
nouncing the devil, the world, and the flesh ; and taking
God for our all, and giving up our persons and concerns
to him to be accepted only through Christ, and disposed
of to his glory, Psalm cxvi. 16. Hos. xiv. 2, 3, 8.
Q. On what ought we to meditate before communica-
ting ? . A. Upon our own sinfulness y the love and great-
ness of God ; the person, offices, and relations of Christ y
the grace and fulness of the new covenant, &c.
Q. Would not spiritual conference on those subjects al-
so prepare us for communicating ? A. Yes, Luke xxiv.
£). For what are we to pray before communicating ?
A.. For preparation for it, spiritual assistance and en-
largement in it, acceptance of our work, and pardon of
our miscarriages therein, 2 Chron. xxx. 185 19.
Q. Why are self-dedication, meditation, and prayer,
necessary before communicating ? A. To open and
enlarge our heartj. bring Ged*s presence into our soul, en-
large our expectations of his grace, and ex-cite our graces
to a suitable exercise, Isa. lxiv. 5. Psalm xlv. I.
Q, Why is so great preparation necessary to our parta-
king the Lord's supper ?' A. Because of the great
sin and danger of profaning it \ and because God in it
hath made all things ready for us, Matth, xxii. 4.
Q. What great things hath God made ready for us in
this supper I A. His house, table, food, blessing,
ministers, angels, &c. ; nay, God himself is ready to
feast with us, and his covenant to be subscribed by us.
Q. In what manner ought we to approach the Lord's
table ? A. With great humility, holy jealousy of
ourselves, ardent desire, joy, and enlarged expectation
:of his blessings, Psalm v. 7. and xxvii. 4.
Q. If we approach to the Lord's table with an appre-
hension that we are fully prepared for it, what may we
expect at it ? A. To eat and drink damnation to
©urselves, and receive a curse instead of a blessing*- -
Ff 21
340 Of the worthy receiving Quest. 97«
Q. If we approach to the Lord's table with great fear
of profaning it, what may we expect at it ?
A. That God will fill us with good things and lift on
us the light of his countenance, Luke i. 53. Isa. Ixvi. 2.
Q. What graces are to be exercised by us in communi-
cating ? A. All saving graces \ as faith, knowledge,
love, repentance, humility, thankfulness, &c.
Q. How h our knowledge to be exercised in communi-
cating ? A. In our discerning the Lord^s body.
O. What is meant by our discerning the Lord's body ?
A. Our taking up the bread and wine as representations
of the person and righteousness of a God-rnan.
Q. Is such a view of the sufferings of Christ in their
paintulness, as excites our natural sympathy with him, and
ang-er at the Jews for so abusing him, a proper discerning
of Christ's body ? A. No j it is a carnal one, and pro-
fiteth nothing, John vi. 63.
Q. How is our faith to be exercised in communicating ?
A. In regarding the ordinance as instituted by Christ,
and in beholding and feeding on Christ, 1 Cor. x. 16-
Qj What great sights may we by faith behold in the
Lord's supper ? A. The worth of souls j the exceed-
ing sinfulness of sin ; God's perfections, particularly justice
and mercy, harmoniously displayed and magnified \ Christ's
love that passeth knowledge, his costly purchase of all
blessings, and glorious conquest of all enemies, &c.
Q. What is faith to apply as our food in the Lord's
supper ? A. Christ, and all his promises and blessings.
Q. On what promises should our faith be especially fix-
ed in our receiving the elements in the Lord's supper ?
A. On the sacramental promises, Take, eat ; this is my
body, broken for you. — This cup is the New Testament in my
blood, shed for remission of sins to many ; drink ye alloftt^
Vlatth. xxvi. 26, 28. 1 Cor. xi. 24, 25.
Q. Why is our faith to be especially fixed on these pro-
mises ? A. That we may not only receive Christ, but
take the bread and wine as a solemn confirmation of it.
Q. May we not fix our faith on any other doctrine or
promise in connection with those ? A. Yes.
Q. How is our repentance to be exercised in communi-
cating ? A. In mourning for our sin as the cause of
Christ's death, and resolving revenge on our lusts on that
account, Zech. xii. 10. Psalm li. 17. Jer. xxxi. 18, lfc
Quest. 97. Of the Lord's Supper. . 341
Qj How is our hufnility to be exercised in communica-
ting ? A. In looking on ourselves as most unworthy, and
admiring the wonders of redeeming love, 2. Sam. vii. IS.
Q. What is marvellous in and about redeen ing love ?
• A. The freedom and richer of it j- the. contrivance of
redemption ; the person of the Redeemer ; with what he
is and does, 1 John iii. 1. 1 Tim. iii. 16. Song v. 10< — 16..
Q How is our thankfulness to be exercised in commu-
nicating I
A. In our joyful remembering and praising God for
what he is, and has, and will do for us ; and in devising
■what to render to him as an acknowledgment of bis kind-
ness, Psal. cxvi. 12, 13.-andcxlv. — cl.
Q. How is our love to God in Christ to be exercised in
communicating ? A. In our holy desiring and delight-
ing in him as our Husband and exceeding joy ;. and gi-
ving up ourselves wholly to him,. Psalm xlii, ixiii^
Q. How is our love to our neighbour to be exercised in
communicating ? A. In our rejoicing that others share
with us of Christ and his benefits ; our forgiving injuries \
and desiring that multitudes may be added to the church.
Q. How is our new obedience to be exercised in com-
municating? A. In communicating chiefly out of
regard to Christ's command y and vowing, in bis strength,,
more perfect observance of his law than formerly..
Q. What particular things are we to vow in communi-
cating ?
A. A life of faith on Christ as our only righteousness
and strength \ heavenly-mindedness, watchfulness over our-
nearts, and against all sins, gross or secret* and particu-
larly against beloved lusts ; caTeful performance of ihe du-
ties of our station, or which we have formerly^ much ne-
glected, or which especially tend to prevent sin.
Qj, How is our patience and resignation to be exercised
in communicating ?
-- A. In our kindly compliance with God's will, in what-
ever method, measure, or season he chooseth for- visiting
. «ts with his sensible presence, Psal. xlii.
Q; How is our watchfulness to be then exercised ?
A. In our waiting for the breathings of God's Spirit^,
and checking the first motions of lusts and temptations* .
Q. What is our general duty after communicating Xl
342 Of the worthy receiving, &c. Quest. £7*
A. To examine our carnage in communicating, and
whether we had communion with God in it or not.
Q. How may we know if we had fellowship with Christ
at his table ?
A. If we be more sensible of our spiritual plagues, more
desirous of Christ's presence, and more grieved for his ab-
sence ihan before, Isa. vi. 6. Rom. vii. 23, 24.
Q. In what manner should such as have found Christ at
his table come from it ?
A. Admiring and praising God for his love j with fer-
vent love to God and his people \ with joy in Christ,
and sorrow for their own defects j watchfulness against
temptations , and prayer for the accomplishment of pro- .
mises, and strength to fulfil their vows.
Q. How ought they to order their following conver-
sation ? A. By living soberly, righteously, and godly,
charitably, peaceably, and heavenly, in this present world,
Q. Why should believers so live after commnnicating ?
A. To testify their gratitude, adorn their profession,
preserve their comfort, evidence their communion with
Christ, 3nd fulfil their engagements to him, Phil. i. 27.
Q. What is the duty of believers who have not found
communion with Christ at his table ? A. To search
out the sinful cause of their disappointment, justify God,
condemn themselves, renew their repentance, double their
preparation, and wait upon God on the first opportunity
of the like nature, Song v. 2, — 9. Mic. vii. 7, 8, 9.
Q. What are some of these sinful hindrances of belie-
vers' communion with Christ at his table ?
A. Carnal thoughts or conference about the time of
that ordinance ; approaching to it in our own strength, in-
attention to the divine institution, nature, and end of the
ordinance ; eyeing our own comfort more than the com-
mand and honour of Christ j carnal and imaginary views
of C u'ist's sufferings, &c.
£), What is our immediate duty if we find we have
communicated in a graceless state ? A. Seriously and
Speedily to consider the exceeding greatness of our sin,
pray earnestly lor the Spirit of grace, and quickly em-
brace God's promise of pardon, Isa. i. 18. and lv. 7.
£> Why should all this be done speedily?
A. Because if such blood-guiltiness lie long on our
conscience, it makes our repentance most difficult.
Quest. 98. Of Prayer. 343
Quest. 98. What is prayer*?
Answ. Prayer is an offering up of our desires
to God, for things agreeable to his will, in the
name of Christ, with confession of our sins, and
thankful acknowledgment of his mercies.
Qj What scripture-warrant have we for prayer?
A. The command of God, the example of Christ and
his saints, with the promise of God to hear it, Psal. 1. 14.
Q. Why are some of the scripture-representations of
prayer ? A. It is called supplications, asking, seek-
ing, knocking, enquiring, &c. Zech. xii. 10, &c.
Q. Why is it so called ? A. Because in it we
ought, with humility and earnestness, to seek after God
and his favours, as most precious and necessary, Dan. ix,
Q. Why is- prayer called meditation, lifting up our sou/,
una1 pouring out our heart ? A. Because therein our
heart is principally concerned, and must be lifted up above
this world to God in a full and familiar manner.
Q^_ Why is prayer called a looking up to, a talking
end wrestling with God, and taking hold of him ?
A. Because therein we ought, with quietness and con-
stancy, to plead for "God's blessings, for the sake of hi3
own love, mercy, and faithfulness \ and that even when
he seems to reject our requests, Gen. xxxii. 26. Dan. ix.;
Q. Why is prayer represented as a bowing, falling down,
and spreading out our hands ? A. Because in it,
our whole man is to be employed in a reverend, humble,
and earnest manner, Psal. xcv. Lam. i. 17.
Q. Why is prayer expressed by crying, sighing, groan-
ing, and breathing ?
A. Because, in it, we, under a sense of burdens and
danger, ought to seek relief from God.
Qj. Why is prayer represented as odours and incense ?
A- Because when performed in faith, it is most pre-
cious and acceptable to God, Song ii. 14. Rev. v. 8.
Q. Who are bound to pray I A. All men, good
and bad, Matth. vi. and vii. 11. Luke xviii. 1.
Q. When ought all men to pray ? A. While
they live in this world, Psal. lxii. S. lxv. 2. and.lxvi. 4.
jj. Why not in the other world \ A. Because
S44 Of Pral/er. Quest. g&
there the saints shall have no need, and the wicked no en-
couragement to pray, Matth. xxv. 10, 11, 12.
Q^ Why ought all men to pray? A. To give glo-
ry to God, and obtain blessings to themselves and o.hers.
Q. Wherein lies the sinfulness of neglecting prayer \
A. It is a practical denial of God, a robbing him of
his honour, a contempt of Christ as Mediator, a ruining
of ourselves and others, &c. Psal. ix. 17. and x. 4.
Qj. How then do such as neglect prayer so often pros-
per in this world ? A. God, by their prosperity,
feeds them like bullocks for the slaughter, Psalm lxxiii.
Q. What kinds of prayer does God require of us ?
A. Ejaculatory, secret, private, social, and public.
Q. What is ejaculatory prayer ? A. It is a par-
ticular request offered to God, while we are engaged in
other business, Gen. xlix. IS. Zech. ii. 4.
Q. Why is ejaculatory prayer necessary ?
A. To maintain habitual communion with God, and
keep our heart always in a praying frame, Psal. cxxxix.
Q. What is secret prayer ? A. Prayer by
ourselves alone, Matth. vi. 6. Gen. xxxii. 24.
Q. Why is secret prayer necessary ? A. Because
every man has secret sins to confess, secret wants to be
supplied, and secret mercies to be thankful for.
Q. Is not the neglect of secret prayer a sure sign of a
graceless heart ? A. Yes, Psal. ix. 17. x. 4.
Q. What call you private prayer ? A. Prayer
With our families, Zech. 12. Josh. xxiv. J 5.
Q. How prove you that family prayer is necessary ?
A. Because every family has its particular sins, wants,
and mercies ', and God threatens to pour out his wrath up-
on such families as call not on his name, Jer. x. 25.
Q. How often at least is secret and family prayer to be
performed ? A. Every morning and evening.
Q. How prove you that ?
A. Because on these occasions, there is particular need
of prayer and ground of praise : and this is warranted
from the morning and evening sacrifice under the law;
David's praying evening, morning, and at noon, &c.
Ezek. xlvi. 13, 15. Psal. lv. 17.
Q. What shall we think of those that perform ihe wor-
ship of God in private and secret only in the evening,.
•when they are dull and drowsy ?
Quest. 98. Of Prayer. 345
A. Such prefer the world to God, and offer to him a
corrupt thing, Mai. i. 14.
Q. What is social prayer ? A. Prayer per-
formed by two or more persons occasionally, or at such
stated times as they agree on betwixt themselves.
O. How prove you that social prayer is a duty ?
A. Reason and scripture do both call for it, Mai. iii. 16.
Q. What is public prayer ?
A. That which is performed in a public congregation,
Zech. ix. 1 Kings viii.
Q. Why is prayer to be so much joined with our work,
and especially that which is religious ? A. Because it
tends to compose our heart, opens it for receiving God,
and draws down his blessing on our labours, Luke xviii. 1.
Q. To whom only are we to pray ?
A. To God j Father, Son, and Holy Ghost, as one
God, Psal. lxv. 2.
Q. Why must we pray to God only ? A* He
only deserves religious honour and worship ; and he only
can know or supply all our wants, Matth. iv. \0.
Q. Why may we not pray to angels and saints depart-
ed ? A. They are creatures, and so unworthy of such
honour ; nor can they fully know or supply our wants.
Q. For whom are we to pray ? A, For all men li-
ving, or that shall live hereafter, except such as are
known to have sinned the unpardonable sin, 1 Tim. ii. 1.
Qj Why must we not pray for the dead?
A. Because departed saints have no need of prayers, as
they have no wants; and the wicked in hell are without
the reach of God's mercy, Matth. xxv. 10, 11, 12.
Q. For whom ought we chiefly to pray ? A. For
saints, ministers, magistrates, professors, the sick, &c.
Q. Why are we especially to pray for these?
A. Their work is most hard and useful ; or their sin
most dishonouring to God, and hurtful to men.
Q_. What should we plead for to saints ? A. Protec*
tion, comfort, increase and perseverance in grace, &.c.
Q. What should we p'ead for to the wicked and our
enemies ? A. Conviction of sin, pardon, repentance,
peace with God, and all other blessings, Luke xxiii. 34.
Q. What should we plead for to ministers ?
A. Knowledge, prudence, humility, harmony, zeal,
spiritual comfort, success in their labours, &c. Eph. vi,
46 O/Prat/er. Quest. QB.
Qj What should we plead for to magistrates ?
A. Eminent grace, prudence, courage, safety, &c.
Q. What should we plead for to the poor and afflicted ?
A. Support under affliction, a blessing on it, and deli-
verance from it in God's time and way, Psalm xxxv. 13.
Q. In whose name are we to pray ? A. In the
name of Christ alone, John xvi. 23. 1 John ii. 1.
Qj Why may we not pray in cur own name ?
A. Because we, and all our services, are worthless and
polluted before God, Isaiah lxiv. 6. Phil. iii. 8, 9.
Q. Why are to pray in the name of Christ alone f
A. Because he in his righteousness and intercession,
is our only way to the Father, Eph. ii. 18. and iii. 12.
Q. What is it to pray in the name of Christ ?
A. To pray in his strength j out of obedience to his
command ; with confidence in his promise } and depend-
ence on his merit and intercession, as the only ground of
God's acceptance and answer of our prayer.
Q. How ought we to prepare for prayer ?
A. By emptying our hearts of carnal thoughts and
cares j holy humiliation of soul j careful examination of
our sins, wants, and mercies ; and looking up for the as-
sistance of the Holy Ghost, Luke xi. 1 Pet. iii. 1.
Q. How may carnal thoughts in prayer, and other
religious exercises, be prevented ? A. By watch-
fulness against the first motions of them j and a deep sense
of our wants, and of God's greatness, holiness, omniscience,
and love, Mark xiii. 37. Eccl. v. J, 2.
Q. In what manner are we to pray ? A. With
faith of the acceptance or our persons in Christ, and of
the goodness of what we a-k ', hope of obtaining it j and
with humility, sincerity fervour, and constancy.
O. Can we pray aright of ourselves ? A. No \ we nei-
ther know what we should pray for, nor how to pray \ the
greatest saints, as IVToses, Elias, Job, Jonah, &c. mis-
took in prayer for what they ought not ; and all saints
daily mistake in the manner of prayer, Numb, xi, &.c«
Q. Mow doth Christ cure these mistakes in us ?
A. By giving his Spirit io assist us in our prayers.
Q. Wherein doth the Spirit of God assist in prayer I
A. In the matter and manner of it, Bom. viii. 26, 27".
Qj How doth he assist us in the matter of prayer I
Quest. 98. Of Prayer. 347
A. By leading us out to pray for the things which we
most need, and God is most ready to bestow, Rom. viii.
Q. How doth the Spirit assist us in the manner of pray-
er? A.' By implanting and exciting in our soul
all these inherent graces which are necessary in prayer.
Q. What graces are necessary to be exercised in prayer*
A. Knowledge, faith, love, repentance, humility, &c.
Q. Why is knowledge necessary in prayer ?
A. That we may not pray for unlawful things, or to
a wrong object, or in a wrong manner, James iv. 3.
Qj Why is faith necessary in prayer ?
A. To lay hold on the promises and perfections of God
as our encouragement j and to depend on the strength,
merit, and intercession of Christ, for enabling us to pray-
er, and obtaining answer in it, Jam. i. 6.
Q. Why should we pray with hope and expectation ?
A Because God hath promised, and Christ hath pur-
chased all that we need, Phil. iv. 19. Heb. ix. 12.
O. Why should we pray with great humility ?
A. Because we are so vile and unworthy, Luke xviii.
Q. Why should we pray whhfervency and earnestness ?
A. Because of the greatness of our need, Psalm lxx.
Q. Why must we pray with sincerity, repentance, and
love? A. Because if we indulge hatred, dissimulation,
or any Iniquity in our heart, the Lord will not hear us.
Qj Why must we pray with constancy?
A. Because of our frequent need, and God's frequent
delay to answer our prayer, Luke xviii. 1. 1 Thess. v. 17.
gj. What is meant by praying without ceasing f
A* Our keeping our heart always in a praying frame ;
and being frequent in the exercise of prayer, Eph. vi. 18.
Q. What is meant by praying in the Spirit ? A. Our
praying with the gifts, and especially with the grace of
the Spirit, Jude 20. 1 Cor. xiv, 15. Rom viii. 26.
Q. Wherein do the gift and grace of prayer differ ?
A. The gift of prayer lieth in conceiving and uttering
suitable expressions in an affecting manner , but the grace
of prayer lies in the fervency of our desire after God.
Q. In whom is the gift, or grace of prayer to be found ?
A. Wicked men may have the gift of prayer ; but only
believers have both the gift and grace of prayer.
Q, Have all saints the gift of prayer ?
A. Some saints as well others have very little of it.
343 Of Prayer. Quest. 98.
Q. Whence doth that proceed ? A. From their
negligence in searching the scripture and their own hearts.
Q. Maytnot such wicked men as have the gift of pray-
er, pray with great warmth of affection ? A. Yes.
Q. Wherein do the raised affections of wicked men in
prayer, and of believers, differ ?
A. The raised affections of the wicked flow from fear
of God's wrath, false confidence of his love, or the weight
of affliction, and encourage their pride j but these of be-
lievers flow from desire to be like and with Christ, and
are attended with great humility, Psalm lxxviii.
Q. Of how many parts doth prayer consist ?
A. Three *, petition, confession, and thanksgiving j but
most properly prayer consists in petition.
Q. Which of these parts will the saints longest retain
the use of? A. Of thanksgiving, Rev. v. Ps. cxlv,— cl.
Q. What is petition ? A. The offering up of
the desires of our hearts unto God, Psalm lxii. 8.
Q. Are not mere verbal requests prayer ? A. They
are prayer before men, but not in the sight of God. .
Q. What things may we desire and plead for in prayer?
A. Whatever is agreeable to God's will of precept and
promise, 1 John v. 14.
Q. What is agreeable to this revealed will of God ?
A. The removing or preventing of all evil, and the be-
stowing of every thing good for our soul and body. .
Q. Why must v,Te plead for these mercies ?
A. Nut to change God's will ; but to testify our needy
dependence on him, and to prepare our heart to receive
these mercies with thankfulness, Ezek. xxxvi. 37.
Q. May wTe pray for all mercies in the same manner ?
A. No *, we must pray for some mercies absolutely, and
for others conditionally, Psalm xxv. Gen. xviii.
Q. For what may we pray absolutely ?
A. For a new nature, justification, adoption, sanctifi-
cation, and every other thing inseparable from our eter-
nal salvation, Psalm li. Dan. ix.
Q. Why may we pray absolutely for these mercies ?
A. Because our receiving them cannot but tend to the
glory of God, and our real advantage, Psal. cxlii. 4,-— 7.
Q. For what mercies must we pray conditionally .?
A. For the good things of this world, sensible comfort
to our soul, freedom from temptation, &c. 2 Cor. xi. 2,
Q uest. 98. Of Prayer. 34&
Q. Under what condition or limitation must we pray for
these ? A. If they tend to God^s glory and our goad,
g. Why must we pray for them with this limitation?
A. Because it may be for the glory of God, and our
real advantage that we want them, 2 Cor. xii. 9.
Q. What are we to confess in prayer ? A. All our
sins, with the several aggravations of them, Psal. xxxii, li.
Q. Why ought we to confess our sins in prayer <?
A. To testify our belief of God's holiness and omni-
science ; and to affect our heart with a sense of our vile-
ness and unworthiness before him, Dan. ix. 3, — 19.
Q. In what manner are we to confess our sins ?
A. In an. humble and affectionate manner, with faith's
views of a crucified Christ as the propitiation for them.
Qj For what are wye to give God thanks in prayer f
A. For all his mercies, spiritual or temporal, Ps.cv,cvii«
O. What call you mercies ?
A. Whatever springs from God's pity, and tends to
the good of our soul or body.
Q. Is there ground of thanksgiving in our afflictions ?
A. Yes j it is matter of thanksgiving that they are not
more severe, and are sent while they may be useful to us,
O. Why is thanksgiving necessary in prayer?
A. To acknowledge the goodness and mercy of God,
and stir up our heart to love him, Psalms ciii, cxlv,— - cl.
Q.' What is our duty after offering up our requests un-
to God ? A. To expect an answer ; wait for it in the
-diligent use of means, submitting the season, measure, and
form of the blessing asked to God's sovereign will.
Q. .What mean you by an answer of prayer ?
A. God's granting the very thing we a?k in prayer, or
something as good, or better, in its place, Psalm xci. 15.
Q. May not God answer wicked men's prayers, which
he never accepts ?
A. Yes ; as in the case of Nineveh, &c.
O. Doth God accept and answer ali the prayers of be-
lievers ? A. No •, but only these that are offered up
in faith, James i. 6, 1. Dan. ix I Kings viii.
Ql When doth God grant the answer of such prayers ?
A. When it is most for his glory and his people's good,
but not always when they would have it.
Q. Why doth God of en long delay the answering of
his people's prayers, which he hath already accepted ?
% Gg
,350 Of Direction in Prayer. Quest. QQ.
A. To keep them in the exercise of waiting on, and
crying to him 5 and that their mercy may be the greater
-when it comes, Isa. xxx. 18. Luke xviii. 1, — 8.
Qj How may we know that God hath heard and ac-
cepted our prayer, and will grant an answer, though lie
long delay it ? A. If we are led out to much resigna-
tion to his will, waiting on him for an answer in a holy
practice, and deep sense of our unworlhiness of the least
.of his mercies, Psalm v. 2. Isa* viii. 17. Gen. xxxii. 10.
Quest. QQ. What ride hath God given for
our direction in prayer ?
Answ. The whole word of God is of use to
direct us in prayer; but the special rule of di-
rection, is that form of prayer which Christ
taught his disciples, commonly called the
'Lord's Prayer.
Q. Hath God given us any rule for our direction in
prayer ? A. Yes } he has given his whole word m
general, and the Lord^s prmjer in particular.
Q. What in the word of God directs us in prayer ?
A. The prayers, histories, doctrines, threatenings, pro-
mises, and precepts therein contained.
O. How do the prayers contained in scripture direct us?
A. They shew us to whom, for what and whom, and
in what manner we should pray, Dan. ix. 1 Kings viii.
O. How do the threatenings and histories of God's
judgments direct us in prayer ?
A. They shew us what sins we ought to confess, and
what evils we should pray for thepreventing or removal of.
Q . How doth the history of God's merciful providences
direct iv* in prayer?
A. They encourage us to it, and shew us what good
things God is ready to bestow.
Q. Trow do the doctrines of God's word direct us in
• prayer ? A. They shew us what God is, and is dis-
posed to do ; what we are and need ; and in what man-
ner we may come to'God for the supply of our wants.
Q. How do the precepts of God's word direct us in
prayer ? A. They shew us what sins we ought to
Quest. Qg. Of lyirection.in Prayer >~ 35T
confess, and seek deliverance from j what graces we should'1
crave j and what duties we need-strength to perform.
Qj How do the promises of God direct us in prayer ?
A. They shew the various cases we may be in, and-'
what blessings God hath engaged, and is ready to give us.
Q. What doth God by promise engage'himself to give-
us ? A. Mercies suiting every case : outward bless-
ings -, suitable relief under trouble ; spiritual graces, com-
forts, and remedies 5 with encouragement-in duty,
Q. What outward, blessings hath God promised to us ?:
A. Health,, strength, food, raiment, peace, safety, com-
fort, and success to us and our children. -
• Q. What spiritual mercy is promised in connection with-'
these outward blessings ? Jk» Holy joy, thankful-
ness, and heavenly-mindedness, Isa. lx. Ezek. xxxvi.
Q. VVhat afflicted cases do God's promises respect ?
A. The case of temptation, desertion, sickness, poverty^,
persecution, oppression, calumny, &c.
Qj What doth God promise with respect to afflictions ?
A. That he will either preserve from, or support iiv
them \ moderate their rigour-, shorten their duration 3 and
bring good out of them, Isa. xliii.and xxvii. 91
Q. What spiritual grace hath God promised to us ?
A. Regeneration, knowledge, faith, hope, repentanceJf
love, humility, patience, increase of grace, fear of God,
and obedience to his command?, Ezek. xxxvi, xxxvii.
Q.. What spiritual comforts has God promised to us?
A. Justification, adoption, assurance of his love, peace -
of conscience, joy in the Holy Ghost, and eternal glory.
Q. What spiritual plagues hath God promised to cure ?
A. Hardness of heart, ignorance- of God, forgetfulness-
of his truths and providences^ unthankfulness for his mer-
cies, pride, envy, lust, desponding fears of death, want of
grace, greatness of sin, or future apostacy from God, le--
gaiity, carnal-mindedness, &c.
Q. In what duties doth God promise encouragement?
A. In prayer, meditation, public worship, fasting,
alms-giving, suffering for Christ, sanctifying the Sab-
bath, &c.
Q. What encouragement in duty hath God promised ?
A. Preparation for it, assistance in it, and a gracious
reward of our work, Psal. x. 17. and xix. 11: Phil. li. 13.
Q> How are we to improve God's promises in prayer I
352 Of Direction in 'Prayer. Quest. Q§.
A- By pleading and expecting that for Christ's sake he
would do to us and others as he hath promised.
Q. What special rule of direction in prayer hath God
given us? A. That form of prayer which Christ
taught his disciples, which is commonly called the Lord^s
<prayer, because the Lord Jesus prescribed it.
0. D:d Chr'st prescribe it as a form, the express words
of winch we are bound to use ? A. No ; but as a
pattern of prayer, directing us what we should pray for,
and in what order we should offer our requests.
Q. How prove you that Christ did not prescribe it as
an express form of prayer ? A. Because in Matthew,
who relates this form most exactly, Christ only says, After
this manner prey ye ; Matthew and Luke relate it dif-
ferently ', and Christ, and his prophets and apostles, used
different expressions in prayer, Matth.xi. and xxiv. Actsi.
and iv. Eph. iii. John xvii. &.c.
Q. May none use set forms of prayer?
A. Yes ; young children, and such as through weak-
ness are incapable to conceive prayer, may use them.
Q_. Why may not others confine themselves to set forms
of prayer ? A. Because to do so checks the teaching
of God's Spirit, inverts the order of prayer, encourageth
to sloth, and is most absurd and unreasonable.
Q. How doth confining ourselves to set forms of prayer
check the teaching of the Spirit ?
A. As the form teacheth us what to pray for, which is
the work ascribed to the Holy Ghost, Rom. viii. 26.
Q. How doth it invert the order of prayer ?
A. As by this means, instead of our heart's regulating
our words, the words of the form must regulate our heart.
Q. How doth it encourage sloth ?
A. As it makes us careless of self-examination, and of
study of the scriptures for instruction in prayer, and stir-
ring up of our heart to seek after the gift or gi ace of prayer.
Q. How is it most absurd and unreasonable ?
A. It is as if a hungry beggar could not ask alms, or
a drowning man cry for relief, without an express form.
Q. Is not the Lord's prayer a most excellent pattern ?
A. Yes ; for it is a short, full, and orderly prayer.
Qj. How many parts does the Lord's prayer consist of?
A. A preface, six petitions, and a conclusion.
Quest. 100. Of the Preface, &c; 353
Quest. 100. What doth the preface to the
Lord's prayer teach us ?
Answ. The preface to the Lord's prayer
(which is, Our Father which art in heaven, J
teacheth us to draw near to God with all holy
reverence and confidence as children to a fa-
ther, able and ready to help us-; and that we
should pray with and for others.
Q. What is the- preface to the Lord's prayer ?
. A. Our Father which art in Heaven, Matth. vi. 9.
Q. Whose Father is God ? A. He is the Father
of all men by creation and preservation, the Father of
church-members by external covenant-relation, and the
Father of true believers, by regeneration and adoption.
Qj. May unbelievers call God their Father when they
pray to him ? A.- Yes, if they understand it in a con-
sistency with their state.
Q. What for a Father is God ?
A. A most honourable, rich, wise, kind, mighty, an-
cient, and eternal Father.
Q, What child-like dispositions ought God's children
to have ?
A. An awe of his majesty, patience under his rebukes,
grief for his frowns, zeal for his honour, thankfulness for
his favours, contentment with their provision, obedience
to his laws, and an affectionate- love to him and his chil-
dren, Mai. i. 6. Psalm xxxix. 9. Ixix. 9. and ciii, cxvi.
Q. What doth the preface to the Lord's prayer teach
us in general?: A. To begin our prayers with ex-
alted and adoring views of God, Neh.ix. 5, .6.
O. Why is this necessary ?
- A. That our heart may be- suitably impressed in the
whole of the duty.
Q. What doth God's being called Father in this pre*
face teach us ?
A. That in prayer we should draw near to God with1
love, boldness, familiarity, and confident faith of success^
JLph. iii. 12. Heb. iv. 16. and x. 22.
G g_3
354 Of the Preface, ©& Quest. 100.
Q_. What doth his being represented as in heaven teach
us?
A. To pray with great reverence and humility, and to
be most intent on heavenly things, Eccl. v. 2. Col. iii.
Q. What doth his being called our, not my Father,
teach us?
A. That we should pray with and /or others.
Q. Why should we pray with others?
A. Because unitedj prayer is most effectual and prevalent.
Q. How are we to be exercised when joining with ano-
ther, as our mouth in prayer ? A. In assenting with
our heart to the requests contained in his words.
Q. Why should we pray /or others ?
A. To glorify God, and testify our love to our neighbours.
£). How doth prayer for others glorify God ?
A, We thereby testify that we see in God more fulness
and mercy than we can receive or contain.
£). How doth prayer for others testify our love to
them ?
A. As we thereby employ God to give them the rich-
est blessings, and do them the greatest good.
£). On whom do we most advantageously bestow our
prayers ? A. On the saints •, for they can, and will
pray effectually for us, James v. 16. Eph. vi. 18, 19.
O, What in general do we pray for in the six petitions
in the, Lord's prayer ?
A. In the three first we pray for the advancement of
Gcd's honour, and in the three last for our own happiness,
Q. Why are these petitions that immediately concern
God's honour, placed first in order ? A. To shew
as, that God's honour is preferable to, and the spring of
all cur ha-ppiness, 1 Cor. x. 31. 1 Peter iv. 11.
Q. What do we pray for with respect to God's honour ;
A. That his name may be hallowed, his kingdom come,
and his will be done, Matth. vi. 9, 10.
Q. What do we pray for with respect to our own hap-
piness ?
A. Provision to our body ; pardon of sin, and preserva-
tion from it, to our soul, Matth. vi. 11, 12, 13.
O. How many of the petitions are for temporal mer-
cies ? A. Only one ; namely, the fourth.
0.- Wiiy ls tbere but one Petition *°r temporal mercies I
A. To leach us to be more earnest for spiritual blessings.
Quest- 101. Of the jirst Petition. 355
Qj Why is the petition for temporal mercies placed be-
fore these for pardon of sin, and preservation from it ?
A. Because our daily bread is a positive mercy j and
we cannot receive pardon of, or preservation from sin, un-
less we have a natural subsistence in this world.
£).„Why are these three last petitions coupled together
by the particle and ? A. To shew us, that outward
advantages are useless to us without pardon of sin, and
pardon insufficient without preservation from it.
Q. Why are we taught to use the terms our and us in
the three last petitions ? A. To teach us to pray for
temporal mercies, pardon of sin, and preservation from it,,
to others as well as ourselves.
Quest. 101. What do we pray for in the first
petition ?
Answ. In the first petition (which is, Hallow-
ed be thy name,) we pray, that God would ena-
ble us and others to glorify him in all that
whereby he maketh himself known; and that_
he would dispose all things to his own glory.
Q. What do we pray for in this petition ?
A. That God would hallow his own name, and direct
and enable us and others to hallow it, Psalm lxxxiii.
Q. What is meant by hallowing the name of God ?
A. Shewing forth the holiness and glory of it.
Q. How doth God hallow his own name ?
A. By ordering all things belonging to him so as to
shew himself glorious in holiness, Exod.xv. 11. Psal. xc. 16,
Q. Wrhat things belonging to God shew him to be
great, and glorious in holiness ?
A. All his ordinances, words, and works, Psal. Ixxv. 2*
and cxlv. 17.
Q. Why do we pray that God would hallow his own
name ? A. Because none else can sufficiently doit.
£). How ought we and others to hallow God's name ?
A. By acknowledging him as our God, and by a holy
and reverend us of all things whereby he makes himself
known.
SoS Of the second Petition. Quest. 102.-
£). What do we in this petition pray for with respect
to ourselves and others hallow ipg of God's- name ?
A. That God, by his grace, would direct and enable
us to glorify himself in all we do ; and prevent and remove
every thing that hinders the hallowing of his name.
Q. What things hinder the hallowing of God's name ?
A. Atheism, ignorance, unbelief, idolatry, and every
other sin. See more on Command 1, 2, 3, 4.
Quest. 10c2. What do we pray for in the se-
cond petition ?
Answ. In the second petition (which isy
Thy kingdom come,) we pray, That Satan's king-
dom may be destroyed; and that the kingdom
of grace may be advanced, ourselves and o-
thers brought into it, and kept in it; and that
the kingdom of glory may be hastened.
Qj What do we pray for in the second petition ?
A. The destruction of Satan's kingdom, and the com-
ing of the kingdom of God, Psalm Ixxxiii. 17, 18.
Qj What for a king is Satan ?
A. A most base, wicked, and cruel king, Rev. XXs. 2. .
Q. How is he a most wicked king ?
A. As he commands nothing but sin, 1 John iii. 8.
Q^How is he a most cruel king ?
A. He continually seeks the destruction of the sotils
and bodies of all his subjects, 1 Peter v. 8.
Q. What kingdom hath Satan in the world ?
A. A visible and invisible kingdom, 2 Cor. iv. 4.
Q. What is the visible kingdom of Satan ?
, A. All the world without the visible church.
Q. What are the badges of Satan's visible kingdom ?
A. The open profession and practice of error, idolatry,
profaneness, superstition, Sic.
Q. Who are the subjects of Satan's visible kingdom ?
A. Pagans, Mahometans, modern Jews, and heretical,
profane, and grossly ignorant Christians.
Q. What is meant by praying, that Satan's visible
kingdom may be destroyed ? A. Our praying that ■-
Quest. 102. Of the second Petition. 35?
God would root out all idolatry, superstition, error, de-
lusion, ignorance, and profaneness from the world.
Q. What is Satan's invisible kingdom ?
. A. His power and dominion in men's hearts, 2. Cor. iv. 4.
Q. Who are the subjects of Satan's invisible kingdom ?
A. All unbelievers, 1 John iii. 10.
Qj What are the great supports of this kingdom ?
A. The curse of the law lying on our conscience, with,
our own indwelling lusts, 1 Cor. xv. 56.
Q. What kingdom of God are we to pray for the
coming of? A. His kingdom of grace and of glory,
£K What are the properties of God's kingdom ?
A. It is a kingdom of riches, righteousness, peace, high
dignity, and eternal duration, Rom. xiv. 17. Isa. ix. 7.
Q. What is the external form of God's kingdom of
grace? A. Preaching of the word, administration
of the sacraments, with church-government and discipline.
Q_. What is the internal form of it ? A. Regenera-
tion, righteousness, peace, and joy in the Holy Ghost.
Qj. Wherein doth God's kingdom more generally come
to men ? A. In the conversion of the Gentiles,
overthrow of Popery and Paganism, recovery of the Jews
from their infidelity, universal spread of the gospel, &c.
O. How doth the kingdom of God come to a particu-
lar person ? A. In his receiving the means of grace,
and in his conversion, sanctificatian, and glorification.
<J. What influence hath the coming of Christ's kingdom
en the kingdom of Satan ? A. It destroys it.
£). What destroys Satan's visible kingdom ?
A. The coming of God's visible kingdom of grace.
(X What destroys Satan's invisible kingdom ?
A. God's setting up his invisible kingdom of grace in
our heart, Col. i. 13. See Quest. 26, 31.
Q. By what is Satan's kingdom wholly destroyed ? *
■ A. By the coming of God's kingdom of glory.
Q. What do we request in praying for the coming of
God's visible kingdom of grace ?
A. We request that the gospel may be preached in all
nations in plenty, purity, and power, and that all people
may flow unto it ; that the church may be purged from
profane and erroneous persons, and have faithful ministers
and magistrates ; and that professors may stedfastly main-
tain, and faithfully convey to posterity the whole of
358 Of the third Petition, Quest. 103.
God's truths and ordinances, Psal. cxxii. and cxxxvii.
Dan. ix.
Q. What do we request in praying for the coming of
God's invisible kingdom of grace r* A. That our-
selves and others may be brought into it, and kept in it.
Q. How are persons brought into God's invisible king-
dom of grace ? A. By regeneration, justification, and
adoption, Col. i. Acts xxvii. See Quest. 31, 33, 34.
Q. How are they kept in it ?
Q. By sanctification, assurance of God's love, peace of
conscience, joy in the Holy Ghost, increase of grace, and
perseverance therein to the end. See Quest. 35, 36.
Qj. Why need believers pray for the coming of God's
invisible kingdom of grace with respect to themselves,
when they are already in it ? A. They need to pray that
it would come in them more and more, Phil. iii. 9, — 14.
Q. Wherein doth God's kingdom of glory come ?
A. In believers receiving benefits from Christ at deatb>
and at the resurrection. See Quest. 31, 38.
Q. What are we to pray for with respect to God's king-
dom of glory ? A. That it may be hastened, Rev. xxii.
Q. What is meant by the kingdom of glory being has-
tened ? A. Not its coming before God's set time ; but
his quick ordering of things in the world, and our heart,
to make way for its coming in due time.
Q. Are believers to long for death and judgment ?
A. Yes, if they do it with submission to God's will,
and from an ardent desire to be like and with Christ.
Quest. 103. What do we prat/ for in the
third petition?
Answ. In the third petition (which is, Thy
"will be done on earth, as it is in heaven ,J we pray,
That God, by his grace, would make us able
and willing to know, obey, and submit to his
will in all things, as the angels do in heaven.
Q. What will of God is here meant ? A. The will
of his precept and providence. See Quest. 11, 39, — 81.
Q^ What do we here pray for with respect to God's
Quest. 104. Of the fourth Petition. 359
will of precept ? A. That God, by his grace, would
make us and others to know and obey it. See Quest. 24, 35.
Q. Why must we first know it? A. Because
except we know the commands as the iviilofGod, we can
never obey them from regard to his authority.
Qj. Why should we pray, that God would make us to
know and obey his will ? A. Because of ourselves
we cannot know nor obey God's law, nor can any crea-
ture teach or enable us to it. See Quest. 18, 26, 31.
Q. What do we in this petition pray for with respect
to God's will and providence ? A. That we and
others may understand the language of providence, and
submit to the dispensations of it, Micah vi, 9.
Q^In what manner do we pray that God's will may be
. done on earth ? A. As it is done in heaven.
Qj. By whom is God's will done in heaven ?
A. By the holy angels, and glorified saints.
Q^_ In what manner is God's will done in heaven ?
A. Chearfully, readily, constantly, and universally.
Quest. 104- What do we pray for in the
fourth petition ?
Answ. In the fourth petition (which is,
Give us this day our daily bread), we pray,
That of God's free gift we may receive a com-
petent portion of the good things of this life,
and enjoy his blessing with them.
Q. What is meant by bread in this petition ?
A. All temporal blessings, such as, food, raiment,
health, strength, agreeable relations, habitation, &.c.
(^. Why are these called bread ? A. Because,
like bread, they are necessary for the welfare of our body.
Q^ What measure of these temporal blessings may we
pray for ? A. A competent portion, Prov. xxx. 8.
Qj What call you a competent portion of them ?
A. Such a portion as enableth us to live without being
a burden to others -, or as much as tends to God's glory
and our good, Isa. xxxiii. 16. 1 Thess. iv. 11, 12*
■Q. What besides this competent portion do we request
in this petition i A. God's blessing with it.
S60 Of the fourth Petition. Quest. 104.
Q^ What do you mean by God's blessing on temporal
enjoyments > A. His" prospering our endeavours to
get them j making us to see his love, bounty, and faith-
fulness in them *, giving us contentment with, and comfort
in them, and enabling us to thankfulness for them.
Q. Why are we in this petition taught to pray for
bread, and not for dainty meats or riches ?
A. To teach us to be content with little, Heb. xiii. 5.1
Q. Why are we taught to pray for daily, and not for
Weekly and monthly bread ?
A. To teach us a constant dependence on God for
temporal, as well as spiritual good things, Acts xvii. 28.
Q. Why are we taught to say, Give us this day our
daily bread ?
A. To teach us to avoid covetous anxiety, and live
every day as if it were our last, Luke xxi. 34.
Q. Why is the bread we are to pray for called ours ?
A. To teach us, that we must have a proper right to
the bread we ask from God, or crave his blessing on.
Q. What right ought we to have to our temporal en-
joyments ? A. A civil right before men, which even
unbelievers often have j and a new covenant right before
God, which only believers can have, Isa. xxxiii. 16.
<£. What bread, and other temporal enjoyments, may
we not ask from God, nor crave his blessing on ?
A. What is gotten by idleness, deceit, and violence.
Q. Why do we ask our temporal enjoyments from God,
when we labour for them with our hands ? A. Be-
cause it is God who giveth us opportunity and strength
for labour, success in it, and a blessing with it, Deut. viii.
Q. Is it not then a profane and beastiy practice, to eat
and drink without craving God's blessing on, and return-
ing him thanks for our food ?
A. Yes, Exod. xxiii. 25. 1 Tim*, iv. 4, 5.
Q. Why are we to request our temporal mercies as
God's free gift ? A. Because we deserve nothing
at his hand but wrath for our sin, Gen. xxxii. 10.
Q. How are the saints, when often so poor, said to in-
herit all things ?
A. All things are theirs by covenant-right, and do
work for their good *, and they enjoy as much as is suffi-
cient for them, 1 Cor. iii. 22. Rom. viii. 28.
Q. Whence then is it, that some saints in straits more
Quest. 105. Of the fifth Petition. £6i
readily doubt of their daily bread, than of their eternal
salvation ?
A. It proceeds from the carnality of their hearts.
Quest. 105. What do we prat/ for in the
fifth petition 9
Answ. In the fifth petition (which is, And
forgive us our debts as we forgive our debtors J,
we pray that God, for Christ's sake, would
freely pardon all our sins ; which we are the
rather encouraged to ask, because by his
grace we are enabled from the heart to for-
give others.
Q. What is here meant by debts? A. Our sins*
Q. Why are our sins called debts > A. Because they
arise from our with-holding from God what is his due$
and they must be satisfied for by bearing punishment.
Q. How is sin the wont debt ? A, An angry
God is our creditor, who will exact the utmo-t faithing of
it^ we can never be able to pay the Jea^t part of it ; it
makes us daily contract more and more j and ^xposeth us
to everlasting imprisonment in hell, Matth. v. 25, 26.
Q. Wherein do we naturally resemble bad debtors ?
A. We hate God our creditor; forget and abhor the
day of account at death or judgment ; endeavour to de-
ny, shift, or excuse our debt ; are averse from acknow-
ledging it, &c.
Q. For whose sake are we to ask from God forgiveness
©f our sinful debts ?
A. O ly for Christ's sake j for bis righteousness alone
satisfied God's justice for sin. See Quest. 25, 33.
Q_. Why should believers, whose sins are all pardoned
in justification, pray daily for forgiveness of sin >
A. Because they daily need clearer intimations of their
past legal pardon, and present fatherly pardon of their
sin against the law as a rule, James iii. 2.
Q. What is the argument annexed to this petition J
A. Our forgiving our debtors. Luke xi. 4.
Q. How do wc forgive our debtors ? A. By gently
demanding money-debts, and forgiving other injuries,
J H h
3§2 Of the fifth Petition. Quest. 105o
Q. In what manner are we to forgive injuries done to
us? A. Heartily, chearfully, and for Cnrist's sake.
Q. How far are we to forgive injuries done to us ?
A. Not as they offend God, but only as they hurt us.
Q. Ought we not to endeavour to bring such as injure
US t"» a sense of their sin against God ? A. Yes.
Q. Ought we to forgive great injuries ? A. Yes.
(^. Will not that make men despise and injure us more
and more ? A. No ; it rather tends to make them
ashamed of injuring us, 1 Peter iii. 16.
Q. Are we to forgive men before they confess their
{auks to us ? A. Yes, in our heart •, though it may
jjot he fit, at least always, to intimate forgiveness to them.
O. Is our forgiving others the condition of God's for-
giving us? A. No, by no means, Eph. i. 7.
Qj How then is it an argument of God's forgiving us ?
A. As it imports God's ability and engagement to for-
give, a^ Numb. xiv. 17, JS. Jer. 1. 20.
(J. How doth it impou God's full ability to forgive us?
A. In regard that it is as if we should say, Lord, if we
hard-hearted sinners can forgive those that injure us, how
tnuch more canst thou, who are fill of compassion, for give us
who have of ended thee! Matth. vii. 11.
Q How doth it import God's engagement to forgive
us ?
A. As hearty and Christian forgiveness of injuries is
an evidence that we are God'* children, whose iniquities
fie :s bv covenant engaged to forgive, Heb. viii. 11.
Q. ~Hv hat sre we enabled to forgive ethers?
A. Bv God's grace working in our heart.
Q. Can none be forgiven of God, or in faith a»lc and
.expect pardon from him, who is not inclined to forgive
men their trespasses against them ? A. No, Mat. xviii.
Quest. 10(5. What do we pray for in the
sixth petition 9
imw. In the sixth petition (which is, And
tend us not into temptation, hut deliver us from
evV ) we pray that God would either keep us
from hein^ tempted to sin, or support and de-
liver us when we are tempted.
Quest. 1 06. Of the sixth Petition. 363
Q. What do you mean by temptation $
A. Temptation properly signifies an enticing to sin.
Q. Doth God properly tempi any man ? A. No 3
God tempteth no man, but only tries them, James i. 13.
O. What then is meant by God's leading into tempta-
tion ? A, His laying such occasions before men, as
their lusts can improve to sinful purposes ; withdrawing
his grace •, and permiting Satan, the world, and the flesh,
to seduce them into sin, Joshua vii. 21. Job i. and ii.
Q. What is meant by evil in this petition ?
A. Chiefly sin, the worst of evils, Hab. i. 13.
O. Who are our tempters to this evil of sin >
A. Satan, the world, and the flesh j but especially Sa-
tan, who is expressly called the tempter, Matth. iv. 3.
Q, How doth the flesh tempt us to sin ? A. By
enclining and exciting us to sinful deeds. James i. 14.
g. What with respect to the world tempts men to sin 2
A. The men and things of it, Prov. i. 10, 13.
Qj How do the men of the world tempt us to sin?
A. By enticing to, encouraging in, or rewarding for it.
Q. What things of the world tempt men to sin ?
A. The prosperity and adversity of it, Prov. xxx. 9.
Qj How doth prosperity tempt us to sin ?
A* It is an occasion of pride, presumption, security, co-
vetousnecs, &C-
g. How doth adversity tempt us to sin ?
A. It is an occasion of discontent, disquiet, and distrust
of God's ability and readiness to help us, 2 Kings vi. 23*
Q. What for a tempter is Satan ? A. A most craf-
ty* malicious, powerful, and active tempter, Rev xx.
g. In what do Satan's craft and subtility appear ?
A. In his exact observation of our constitution •, seizing
the most proper seasons of temptation -f proposing the most
deceiving baits, as shews of religion and friendship; and
hindering us from such duties as do most oppose his de-
signs, as faith, meditation, self-examination, &c-
Q. In what doth Satan's malice appear r*
A. He tempts, though filled with torment ; and though
he knows his temptations shall increase his punisbmer.tj
and where he is certain he cannot prevail, Rom. xvi. 20.
g. In what doth Satan's activity appear ?
A. In his tempting so constantly, especially when he
Inds- any peculiar opportunity y and in the great variety
3$4 Of the sixth Petition. Quest. 106.
and frequent changes of the matter and manner of his
te in stations.
Q. In what doth Satan's power appear ?
A. In the great success of his temptations, and terrible
pressure of some, Gen. iii. 2 Cor. xii.
£). Whom doth Satan especially tempt ? A. Emi-
nent saints, novices in religion, proud, malicious, melan-
choly, discontented, lustful, and idle persons, Job i.
p. When is Satan most ready to tempt us to sin ?
A. When the objects of temptation are near us; when
we are idle, secure, under convictions, or attending God's
ordinances, or near death ; or have met with signal tokens
of God's love, Joshua vii. 2 Sam. xi, &c.
Q. Doth not our heart so join with Satan in his temp-
tations, that we cannot perfectly distinguish between his,
and these that proceed from our heart ? A. Yes ;
though when temptations are sudden, violent, and terri-
ble to nature, they seem chiefly to proceed from Satan.
<£). What are Satan's principal method* of temptation ?
A. His producing or strengthening sinful habits •, pre-
venting conviction or the success of it ; hindering our clo-
sing with Christ *, injecting blasphemous thoughts , driving
to despair, &c. 2 Tim. ii. 26.
£). How doth Satan produce or strengthen sin'ul ha-
bit in us ? A. By enticing us to sins sui:ed to our
tempers, stations, and circumstances in the world.
Q. By what wiles doth Satan persuade us to sin ?
A. By representing sin as virtuous or indifferent, or as
a small, secret, and profitable thing, which our fortune or
situation obligeth us to commit, and which God will ea-
sily pardon.
Q. How doth Satan hinder men's convictions ?
A. By opposing the faithful preaching of the gospel,
hindering reproof for sin, or causing it to be given in such
a m inner as tends to render it hurtful or useless.
£). How doth Satan stop the success of our convictions ?
A. By dazzling our eyes with the things of this world j
suggesting that we are no worse than others, and are in a
good state; and oy causing us make vows, and perform
duties in our own strength, Rom. x. 3.
Q. llow doth Satan hinder men from closing with
Christ ? A. By keeping them in gross ignorance, per-
Quest. 106. Of the sixth Petition. 3^5
suading them to trust in the general mercy of God, or caus»
ing them embrace ^faucied, instead of the true Christ*
Q. How doth Satan inject vile and blasphemous thoughts
into our mind ?
A. By secretly whispering them into our soul, exciting
us to think on them, and upbraiding us with them, Acts
v. 3.
Q. How doth Satan tempt and drive us to despair ?
A. By keeping us from thinking on the promises and
infinite mercy of God, and merit of Christ', driving us
from prayer, and other ordinances ; and suggesting, that
we are matchless sinners, rep obafes, or such as have com-
muted the sin against the Holy Ghost, &c.
Q. What are the most deceitful temptations of Satan ?
A These delusions in which, as an angel of light, he
apes the work of God's Spirit on the souls of men.
Q^ How may we know if we are under the influence
of oatan's delusions ? A. If the influence we are under,
dispose us to distrust the worship of God, cherish imagi-
nary views of Christ and spiritual things, or rest on frames
instead of Christ in his word •, or if it render us proud,
despisers of others, haters of such as suspect our saintship,
averse from impartial trial, neglec-ers, contemners, or op-
posers of any truth or duty of religion plainly expressed
in scripture, &c.
Q. Have Satan's temptations always equal success ?
A. No *, his temptations succeed to the destruction of
trie wicked 5 but are at last wholly defeated with respect
to believers, 1 Peter v. 8. Rom. xvi. 20.
Q, Why then doth Satan tempt believers to sin ?
A. Because of his great malice and hatred against God
and their souls, 1 Peter v. 8.
£). Whether doth Satan tempt saints or sinners most
violently ?
A. Ordinarily saints, 2 Cor. xii. 7. Eph. vi.
Q. Why doth God suffer the wicked to be tempted ?
A. To punish them for their sin, Psal. cix.
Q. Why doth God suffer his own people to be tempted ?
A. To make them sensible of their weakness and wick-
edness, and of the strength and subtility of their spiritual
enemies ; and to cause them depend on his righteousness,
power, and wisdom *, long for heaven ; and be diligent
and watchful in every duty, 2 Cor. xii. 7,
366 Of the Conclusion Quest. 107.
Q. What do we pray for in the sixth petition ?
A. Thai God would either keep us from being tempt-
ed to sin, or support and deliver us when we are tempted.
Q. How doth God keep us from temptation ?
A. By restraining sin, Satan, and the world, from se-
ducing u«.
(^. How doth God support us under temptation ?
A. By giving us grace to watch against, and resist it»
£). How doth God deliver us when we are tempted ?
A. By giving us grace to conquer the temptation, or
recovering us when fallen into sin, 2 Cor. xii. 9.
Q. How doih God recover us when fallen by tempta-
tion ? A. By speedily convincing us of sin, turning
us from it, pardoning, and over-ruling it to our good.
Q. Why do we pray, that God would keep and deliver
us from temptation ?
A. Because we cannot keep nor deliver ourselves from
it, Psalm exxvii. 1.
Q^. Why may we not pray absolutely for preservation
from temptations ? A. Because it may be for God's
glory and our good, that we be tried by them, James i.
Q. Wr.at are some means of preservation from tempta-
tion ? A. An humble jealousy of our heart; sense of
our weakness and wickedness; daily application of Christ's
righteousness and strength ; careful and constant watch-
fulness; and cautious avoiding all occasions and appear-
ances of evil, 1 Peter v. 8. Eph. vi. Rom. xii.
Quest. 107. What doth the conclusion of the
Lord's prayer teach us 9
Answ. The conclusion of the Lord's prayer
(which is, For thine is the kingdom, and the
power, and the glory, for ever. Amen) teach-
eth us to take our encouragement in prayer
from God only, and in our prayers to praise
him, ascribing kingdom, power, and glory to
him. And, in testimony of our desire, and as-
surance to be heard, we say, Amen,
Q. What things are here ascribed to God ?
A. An eternal kingdom, power, and glory.
Quest. 107. Of the Lord's Prayer, . 36T
Q. Why are these things ascribed to God?
A. A.s an adoration of him, and as arguments for his
accepting and answerng our prayers, Dan. ix. . '
Q. What do you mean by ascribing these things to God
as an adoration of him? A. Our acknc ledg-
ing with fear, love, admiration, joy, and thankfulness, that
these things belong to him, Neh. ix. 5, 6.
Qj, Why are we in our prayers to praise God ?
A. Because praise glorifies him, Psalm 1, 23.
Q. What do you mean by improving God's eternal
kingdom, power, and gloiy, as arguments it prayer ?
A. Our pleading with God, for the sake of these things,
would accept our prayers, and grant our requests.
Q. How is God's eternal kingdom a reason why he should
gram our requests?
A. Since he is a sovereign and everlasting King, it be-
comes him" to maintain his own honour, advance his king-
dom, make his subjects obey his will, provide for, pardon,
preserve, and deliver them from all his and their enemies,
P^alm Ixxxiii.
Q. How is God's eternal power a reason why he should
grant our requests ?
A. A> it renders him easily and constantlv able to main-
tain all his own prerogatives, and bestow his blessings on
his subjects. Num. xiv. 17, 18 19.
Q^. How U God's eternal ' glory ^ a reason of his granting
our requests?
A. As to maintain the honour cf his name, advance his
kingdom, cause his subjects obey his will, provide for. par-
don, and preserve them, will brightly display the glory of
all his perfections.
Qj C m our arguments in praver change the will or pur-
pose of God ? A. No ; He is of one mind, and w/ie
can turn him? Job xxiii. 13.
Qj Of what use then are our arguments in prayer?
A. They enlarge our heart to receive God's blessings,
and encourage us to expect and wait for them.
Q. From whom is all our encouragement and arguments
in p-ayer to be taken ? A. From God only.
£). How then do scripture saints nlead from the great*
Iiess of their sin. distress, and dange* ?
A. That is only an argument, as it gives opportunity
368 Of the Conclusion, &c. QuerfL*l07.
for God's great mercy, power, and wisdom, to vent it-
self.
Q. What doth Amen which is ordinarily added to
prayer, signify ? A. So let it be ; or so shall it be,
Q. Why is Amen to be added in our prayers ?
A. To testify our desire and assurance to be heard.
Q. What is the foundation of our assurance of God's
hearing our prayers and granting our requests ?
. A. His perfections, covenant, and promise j and the
infinite merit, and powerful intercession of Christ.
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